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THE 

COMPREHENSIVE ANALYSIS 

OF THE BIBLE 



FOR CHURCHMEMBERS 

OF ALL DENOMINATIONS 

THE CHURCHMEMBER'S GUIDE AND COM- 
PLETE CHURCH MANUAL. Cloth. 288 Pages. 

THE HOME AND CHURCH HYMNAL. Cloth. 
304 Pages. 

PUBLISHED BY 

THE SOUTHWESTERN COMPANY 

NASHVILLE, TENNESSEE 



i 




MOSES. 

>V M ICHAELANOELO BUONARROTI (l47S-t5e4l- 



f ' 




CH RIST. 

3V BERTEL THORWALDSEN (l770-IB«4). 



^ The ^ 



Comprehensive Analysis 



i 



of the Bible 



Being an Arrangement of the Topics, Persons, Places, and Things 
Mentioned and Discussed in the Old and New Testaments, with 
Descriptions, Comments, and the Principal Scriptural References 
Thereto, Compiled in Handy Form for the Use of the Bible Reader 
and Student; to the Whole Being Added Many New and Valuable 
Tables Containing Information upon Biblical Subjects. 



BY 



^^^ 



}>■ 



MONTGOMERY F. ESSIG 

Author of "The Churchmember's Guide," "A Military History of the Russo- 
Japanese War," " A Two Years' Course of Reading for 
Beginners," Etc. 



^5 



Illustrated 'with Malf-tone Reproductions of Famous Paintings 

by Great Artists, 




NASHVILLE, TENN. 

The Southwestern Company 

MACON, GA.— TOPEKA, KAN.— WACO, TEX. 




COPYRIGHT, 1910 

DY 

THE SOUTHWESTERN COMPANY 



All Rights Reserved yQ^^ 






'^o,\0 







©C1.A2S9055 






0© 




TO ALL MEN 

WHO LOVE GOD AND READ HIS WORD 
SEEKING BETTER UNDERSTANDING OF THE SAME 

THIS BOOK IS DEDICATED 



B 



Attii tuim mitn m^n, W ICorh, ani to ©% i'nn, 
our i>at!tnttr, mtb to % f|ol^ ^lyoat, pror^^&mg 
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anJn fti^rmor?. Am^n. 



TABLE OF CONTENTS 



INTRODUCTION. By George A. Lofton, A.M., D.D., LL.D Page 21 

AUTHOR'S FOREWORD Page 23 

THE COMPREHENSIVE ANALYSIS OF THE BIBLE. 



SUBJECT. PAGE. 

Aaron 25 

Aaronites 28 

Abaddon 28 

Abarim 28 

Abase 29 

Abba 29 

Abednego 29 

Abel 30 

Abel 31 

Abiathar 31 

Abide 31 

Abigail 31 

Abihu 32 

Abimilech 32 

Abinadab „ 32 

Abishag 32 

Abner 33 

Abomination 33 

Abraham 35 

Absalom 39 

Abstinence 41 

Acceptable 41 

Acceptation 42 

Accepted 42 

Access 43 

Accursed 43 

Aceldama 44 

Achan 44 

Adam 45 

Adonijah 46 

Adoption 47 

Adullam 48 

Advent, Second 48 

Adversary 48 



SUBJECT. PAGE. 

Advocate 48 

Affliction 49 

Agabus 53 

Age 53 

Agrippa 54 

Ahab 54 

Ahasuerus 55 

Ahaz 55 

Ahaziah 56 

Alabaster 56 

Alpha and Omega 56 

Ambition 56 

Amen 57 

Ammonites 58 

Amos 58 

Andrew 58 

Angel 58 

Anger 64 

Annas 68 

Anointing 68 

Antichrist 69 

Antioch 70 

Apollos 70 

Apostle : 70 

Aquila 73 

Ararat 73 

Arimathea 74 

Ark 74 

Armor > yy 

Asa 78 

Asaph 78 

Ascension 78 

Ashes 80 

Ashtoreth 80 



II 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Assyria 80 

Athaliah 82 

Atonement 82 

Baal 84 

Babel 84 

Babylon 84 

Backbite 86 

Backslide 86 

Balaam 88 

Baptism 88 

Barabbas 91 

Barnabas 91 

Bartholomew 92 

Baruch 92 

Bath 92 

Bathsheba 92 

Beatitude 92 

Beauty 93 

Beelzebub 93 

Beer 93 

Beer-sheba 94 

Belshazzar 94 

Ben 94 

Benediction 94 

Benjamin 94 

Beth 95 

Bethabara 95 

Bethany 95 

Bethel 95* 

Bethesda 96 

Bethlehem 96 

Bethsaida 96 

Bezaleel 97 

Birthright 97 

Blasphemy 97 

Bless and Blessed 99 

Blind and Blindness loi 

Blood 103 

Boasting 105 

Boaz 105 

Body 105 

Boldness 107 

Bondage 107 



SUBJECT. PAGE. 

Book „ 108 

Brazen Sea 109 

Bread 109 

Brethren no 

Bribery 112 

Bride and Bridegroom 112 

Brimstone 112 

Caesar 113 

Csesarea 113 

Caiaphas 113 

Cain 114 

Caleb 114 

Call 114 

Calvary 118 

Cana 118 

Canaan 118 

Capernaum 119 

Captivity 119 

Care 120 

Charity 120 

Children 122 

Christ 124 

Church 140 

Cloud 141 

Colossae 142 

Comforter 142 

Commandments 142 

Communion 143 

Compassion 144 

Conceit 144 

Condemnation 144 

Confession 145 

Conscience 146 

Consolation 147 

Contentment 148 

Conversation 148 

Conversion 149 

Corinth 149 

Cornelius 149 

Counsel 1 50 

Courage 150 

Covenant 151 

Covetousness 152 



%z 



TABLE OF CONTENTS 



SUBJECT. 

Creation i 

Cross 

Crown 

Cruelty 

Curse, Cursed, Cursing 
Cyrus 

Dagon 

Damascus 

Damnation 

Daniel 

Darkness 

David 

Deacon 

Dead Sea 

Death 

Deborah 

Decalogue 

Deceit 

Delilah 

Deluge 

Denial 

Despair 

Devil 

Diana 

Diligence 

Disciple 

Disobedience 

Dispensation 

Division 

Divorce 

Doctrine 

Dove 

Dream, Dreams 

Drink, Drunkards . . . 
Dust 

Easter 

Ebenezer 

Eden 

Edification 

Egypt 

Eleazar 

Elect. Election 



PAGE. 

53 

54 
55 
55 
55 
56 

56 
56 
56 

57 

58 
60 

64 

65 

65 
69 

69 
69 
69 
70 
70 

71 
71 
74 
74 
74 
75 
75 
75 
76 
77 
78 
78 
78 
79 

80 
80 
80 
80 
80 
81 
81 



SUBJECT. 



PAGE. 



Eli 182 

Elijah 182 

Elisabeth 184 

Elisha 184 

Enemies 185 

Enoch 186 

Envy 186 

Ephesus 187 

Esau 187 

Esther 188 

Euphrates iSS 

Eve 188 

Evil 189 

Ezekiel 189 

Ezra .* 189 

Faith 189 

Fall 193 

Father 195 

Fault 196 

Fear 196 

Fellowship 197 

Filthiness 198 

Fire 198 

Flattery 200 

Flesh 201 

Flood 201 

Fool 202 

Forbearance 203 

Foreknowledge 204 

Foreordination 204 

Forgiveness 204 

Friends 206 

Future 207 

Gabriel 207 

Galatia 207 

Galilee 207 

, Gamaliel 207 

Gate 207 

Gennesaret 208 

Gentiles 208 

Gentleness 208 

Gideon 208 



13 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Gift 208 

Gilboa 209 

Gilgal 209 

Gluttony 210 

God 210 

Godliness 223 

Golgotha 224 

Goliath 224 

Gomorrah 224 

Goshen 224 

Gospel 224 

Grace 227 

Habakkuk 229 

Hagar 229 

Haggai 229 

Hallelujah 229 

Ham 229 

Haman 230 

Hand, Hands 230 

Hatred 231 

Haughtiness 232 

Heart 232 

Heaven 234 

Hebrew 236 

Hell 236 

Heresy 237 

Herod 238 

Hezekiah 238 

Holiness 238 

Holy Ghost 239 

Honesty 245 

Honor 246 

Hope 247 

Horeb 249 

Hosanna 249 

Hosea 249 

Hoshea 249 

Hospitality 249 

Humility 250 

Hypocrite, Hypocrisy 252 

Idle 254 

Ignorance 255 



SUBJECT. PAGE. 

Immortality 255 

Incarnation 256 

Industry 256 

Injustice 257 

Inspiration 258 

Integrity 258 

Intercession 259 

Isaac 260 

Isaiah 262 

Iscariot 262 

Ishmael 262 

Israel 262 

Israelites 262 

Jacob 263 

Jah 265 

James 265 

Japheth 265 

Jealous, Jealousy 266 

Jehovah . 266 

Jehu 267 

Jephthah 267 

Jeremiah 267 

Jericho 267 

Jerusalem 267 

Jesus 269 

Jews 282 

Jezebel 283 

Joab 283 

Job 283 

John 284 

Jonah 284 

Jonathan 284 

Jordan 285 

Joseph 285 

Joshua 287 

Joy 287 

Judah 289 

Judas, Jude 289 

Judge, Judges 290 

Judgment, The Last 291 

Justice 292 

Justification 293 



H 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Kedar 295 

Kindness 295 

King 296 

Kingdom of God, Christ, Heaven . . 297 

Kiss 298 

Knowledge 299 

Laban 302 

Labor 302 

Law 303 

Lazarus 307 

Leah 307 

Lebanon 307 

Leprosy 307 

Levi 307 

LiberaHty 307 

Liberty 308 

Life 309 

Light 311 

Lord's Day 313 

Lord's Prayer 313 

Lord's Supper 313 

Lot 313 

Love 313 

Luke 316 

Lying 316 

Macedonia 317 

Machpelah 31? 

Magdala 3^7 

Magdalene 317 

Magi 317 

Majesty 318 

Malachi 318 

Malice 318 

Mammon 319 

Man 320 

Manna 326 

Mark 327 

Marriage 327 

Martha 330 

Mary 330 

Master 331 

Matthew 332 



SUBJECT. PAGE. 

Matthias 332 

Meddlers, Meddling 332 

Medes 332 

Mediator 332 

Meditation 333 

Meekness 334 

Melchizedek 335 

Melita 336 

Mene 336 

Mercy 336 

Meshach 339 

Mesopotamia 339 

Messiah 339 

Methuselah 339 

Micah 339 

Michael 339 

Midianites 339 

Millennium 340 

Minister, Ministry 344 

Miracle 352 

Miriam 353 

Mischief 353 

Mite 354 

Moabites 354 

Molech 354 

Money 354 

Mordecai 355 

Mortality 355 

Moses 356 

Mother 360 

Mouth 361 

Murder 362 

Music 362 

Mystery 363 

Naaman 364 

Nabal 364 

Naboth 365 

Nahum 365 

Name 365 

Naomi 367 

Naphtali 367 

Nathan 367 

Nathanael 367 



15 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Nazareth 367 

Nebuchadnezzar 367 

Nehemiah 368 

Neighbors 368 

Nicodemus 369 

Night 369 

Nineveh 369 

Noah 370 

Oath 371 

Obadiah 372 

Obedience 372 

Offense 375 

Olivet 376 

Olives, Mount of 376 

Omnipotence 2i7^ 

Omnipresence yj6 

Omniscience 376 

Oppression 376 

Oracle 378 

Order 378 

Ordinances 378 

Ordination 379 

Ostentation 380 

Parable 380 

Paraclete 382 

Paradise 382 

Pardon 382 

Parents 382 

Partiality 382 

Passover 384 

Patience 385 

Paul Z^d 

Peace 394 

Pentateuch 396 

Pentecost 396 

Perfection 397 

Perjury 398 

Persecution 399 

Perseverance 401 

Peter 402 

Pharaoh 405 

Pharisee 405 



SUBJECT. PAGE. 

Philip 405 

Philippi 405 

Pilate, Pontius 405 

Pity 406 

Pleasures 406 

Plenty 408 

Poor 408 

Potiphar 412 

Pottage 412 

Praise 412 

Prayer 414 

Preaching 418 

Predestination 419 

Pride 421 

Priesthood 422 

Prince 422 

Profanity 423 

Profession 423 

Promise 423 

Prophecy 430 

Prophets 43 1 

Propitiation 432 

Prosperity 432 

Providence 434 

Psalms 435 

Publican 435 

Quarreling 435 

Quickening 435 

Quiet 436 

Rabbi, Rabboni 43^ 

Raca 437 

Rachel 437 

Rain 437 

Rainbow 43^ 

Raising from the Dead 438 

Reaping 43^ 

Rebekah 438 

Reconciliation 439 

Redeemer 439 

Refuge 441 

Regeneration 441 

Rehoboam 442 



16 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Rejoicing 442 

Remission 443 

Repentance 443 

Reprobate 447 

Reprobation 447 

Reproof 448 

Rest 449 

Resurrection 450 

Reuben 454 

Revelation • • • 454 

Revenge 455 

Reverence 456 

Reward 456 

Riches 459 

Righteousness 461 

Roman Empire 463 

Rome 463 

Ruth 464 

Sabaoth 464 

Sabbath 464 

Sackcloth 464 

Sadducees 464 

Saint 465 

Salem 466 

Salome 466 

Salt Sea, The 466 

Salvation 467 

Samaria 470 

Samson 470 

Samuel 471 

Sanctification 472 

Sanctuary 473 

Sanhedrin 473 

Sarah 474 

Satan 474 

Saul 474 

Saviour 477 

Scribes 477 

Scriptures 477 

Searcher of Hearts 485 

Second Coming 485 

Secret 485 

Self-Denial 486 

2 



SUBJECT. PAGE. 

Self-Examination , 487 

Selfishness 487 

Self-Will 488 

Sennacherib 488 

Servants 488 

Shadrach 489 

Shalmaneser 489 

Sharon, Rose of 489 

Sheba 489 

Sheep, Shepherd 489 

Shibboleth 490 

Sidon 491 

Siloam 491 

Simeon 491 

Simon 491 

Sin 492 

Sinai 496 

Slander 496 

Slothfulness 497 

Sobriety 497 

Sodom and Gomorrah 497 

Solomon 497 

Son of God 501 

Son of Man 501 

Sorrow 501 

Soul 502 

Spirit 502 

Spirit, The Holy 502 

Steadfastness 502 

Stealing 503 

Stephen 504 

Strangers 504 

Strife 504 

Stubbornness 506 

Sufferings 506 

Sunday 506 

Supper, The Lord's 506 

Swearing 506 

Sword of the Spirit 506 

Tabernacle 5^ 

Table of the Lord 507 

Tables of Stone 507 

Talebearers 507 



»7 



TABLE OF CONTENTS 



SUBJECT. PAGE. 

Teachers, Teaching' 507 

Temperance 510 

Temptation 512 

Thanks and Thanksgiving 513 

Thessalonica 514 

Thief 514 

Thomas 514 

Thorn 515 

Tigris 515 

Timothy 515 

Titus 515 

Tongue 516 

Transfiguration 518 

Tribulation . 518 

Trinity 519 

Trust 520 

Truth 521 

Tyre 522 

Unbehef , Unbehevers 523 

Unity 524 

Uriah 525 



SUBJECT. PAGE. 

Vanity 525 

Vengeance 525 

Visions 526 



Washing 526 

Watchfulness 527 

Water 528 

Weeping 529 

Wicked 529 

Will 533 

Wisdom 535 

Witness 539 

Word 540 

Works 540 

Worship 542 



Zacchseus 543 

Zacharias 543 

Zechariah * 543 

Zion 543 



With the Great Artists through the Holy Bible 545"56o 

Appendix 561-584 

18 



THE ILLUSTRATIONS 



The Adoration of the Shepherds G. A. Bouguereau (1825 — ). 

Mary and Elisabeth Carl Muller (1818 — ). 

Saint John and the Lamb B. E. Murillo (1617-1682). 

The Temptation of Christ Ary Scheffer (1795-1858). 

The Good Shepherd B. Plockhorst (1825 — ). 

The Good Samaritan K. Siemenroth ( 1854 — ). 

Christ Before Pilate M. Munkacsy (1844-1900). 

Christ on Calvary M. Munkacsy (1844-1900). 

19 



INTRODUCTION 

BY GEORGE A. LOFTON, A.M., D.D., LL.D. 



B 



HE one indispensable book is the Bible. It is God's literature, and, 
as such, is essential to the salvation and civilization of the world. 
In this age, when the Holy Scriptures are obtainable at a price 
within the reach of the poorest, it is certainly a personal misfor- 
tune and almost a religious crime not to have read and diligently 
studied the divine work. Not only is the Bible the Christian's text-book, but 
it is a mine illuminated by God's Holy Spirit wherein may be found gems and 
jewels of untold spiritual and moral wealth, no matter how simple in mind or 
humble in station may be the person who delves in it. Again, it is a storehouse 
of religious sustenance, a vast granary to provide humanity with the true Bread 
of Life, and God has given the keys of it to every man. Again, it is a fountain 
of wisdom, ceaselessly sending forth its waters of knowledge. And to the phi- 
losopher, the poet, the statesman, the educator, and the citizen it is the guide 
to all goodness and virtue. Assuredly, whatever else man can do without in 
the way of literature he must have the Bible. 

And yet, of all the books in the world, and despite its sacred nature and its 
richness, the Bible is the most carelessly read and the most inefficiently studied. 
Alas ! that it should be said, it nevertheless is a fact that the great bulk of Bible 
reading is without system or seriousness; that it is haphazard; and that a vast 
amount of spiritual profit is lost or overlooked or let go to waste. Since we have 
the Bible, and it cannot be taken away from us, the matter of chief importance, 
then, is how to read and study it to the best advantage. These things we are 
commanded to do when we are told to search and understand its golden pages, 
and in this respect the how is next in importance to the what. True, many 
Christians read a chapter of the Bible every day. But simple reading is not all 
that is required. Thought, comparison, and close attention are quite as essential. 
The man or woman who reads but a verse daily and masters its outward and 
inward meanings, who finds its relation to other verses in the same book or in 
other books, who classifies it in its proper place with regard to the thought or 
topic it illumines or suggests, is doing a great deal more toward appreciating 
the Holy Book at its true value and toward becoming a good Bible scholar 
than the careless reader of a whole chapter. Indeed, the greater the amount of 
reading without study the greater the amount of spiritual loss. A very simple 
and homely illustration will prove this : It would be foolish and senseless to eat 
two breakfasts. The result would be a very bad case of indigestion, since the 
stomach was made to digest and assimilate but one meal at a time. On the same 
basis, the human mind cannot overload itself. 

To be efifective, Bible reading and study should be done with all the helps 
and aids the reader or student can secure. Many editions of the Book now 

21 



INTRODUCTION 



printed contain such features in a more or less perfect shape, while nearly 
every Bible that comes from the press is accompanied by references and a con- 
cordance. Few of them, however, are in a form suited to the needs of the aver- 
age person. It is true that ministers and advanced students are sufficiently fa- 
miliar with the Scriptures and the use of references and concordances to han- 
dle them with advantage ; but it is not so with the general reader or the person 
who has just come to a knowledge of what serious Bible study means. There 
is, therefore, a very great need for a first-class reference text-book on the Bible 
— a work that will give an arrangement of Scripture by topics and setting forth 
what God's Word says on any given subject. Such a book cannot be a concord- 
ance, a subject-index, a dictionary, or a cyclopedia as a whole ; but it must par- 
take of the nature of all of these and contain certain other analytical features as 
well. 

With a view to filling this need and to the high and holy purpose of leading 
people to read, study, and understand the Word of God, the present volume, 
The Comprehensive Analysis of the Bible, has been written. It com- 
bines the cyclopedia, the reference book, the dictionary, and the commentary all 
in one, conveniently arranged in alphabetical order and treating all the leading 
subjects of revelation in such a simple and lucid manner as to afford abundant 
help to the reader of Scripture, no matter whether he be pursuing a thorough 
study of the whole or simply seeking to inform himself upon any given subject 
or topic of the sacred canon. Although not intended to be exhaustive, the work 
is voluminous, diligently and carefully studied, and luminously presented. While 
not entirely agreeing with the author in some of his interpretations, he has 
given to the world a vast amount of Biblical knowledge in such compact and in- 
telligible form as largely to enhance interest in the study of Holy Writ. One 
of the book's chief excellencies is its wealth of Scriptural references, and the 
setting-out in full of these references under each subject in support of the 
many definitions, comments, and topical discussions appended. Last, but not 
least, are the splendid illustrations that adorn the work, and which are fine re- 
productions of the masterpieces of the world's greatest religious painters. Each 
one of these exquisite engravings is accompanied by a complete description of 
the painting and biographical matter concerning the artist. , 

Let me appeal to multitudes of men, women, and children to get upon this 
Bibliothecal route and take a grand excursion through The Comprehensive 
Analysis of the Bible — the finest intellectual and spiritual route a mortal can 
travel. While on the journey take up your Bible with system; go carefully 
and ponder every truth; take in the surroundings and bearings of every topic, 
and, in like manner, from subject to subject until the delightful trip is ended. 
It cannot be done in a year — perhaps it may take five years — but no man ever 
journeyed over such a highway or through such a delectable land, so varied 
with the scenery of divine revelation, so luminous with the Sun of Righteous- 
ness, so vital with the breath of the Holy Spirit. 
Nashville, Tenn., i February, 1908. 

B 22 




AUTHOR'S FOREWORD 




The chief purpose of this work is to provide a ready reference book 
of the ^^ ^^^ Bible, the need for which long has been manifest. While it 

Work. is true that almost all Bibles are supplied with references, they are 

not in such shape as to be handled with ease and intelligence by all 
Bible readers. Very often they are arranged in such a way that none but a 
minister or an advanced Bible student can follow them to advantage and get 
from them just exactly what is wanted. Still more often they are not sufficient- 
ly full to meet the requirements of the person searching the Scriptures. A third 
difficulty is that, in going from one reference to another, the mind of the stu- 
dent becomes confused and the real end of research is lost in the maze of con- 
flicting ideas and thoughts encountered by the searcher. This obstacle to the at- 
tainment of Biblical knowledge often confronts the trained intellect of the min- 
ister or the student. How much more of a barrier is it then to the untrained 
person seeking further and deeper acquaintance with the vast wealth of reli- 
gious treasure and thought contained in the Holy Book? 

To overcome this difficulty many methods have been devised at various 
times, but only a few of them have proved successful. The only perfect way is 
to set out all references in full. By this plan the reader has ever before the eye 
just exactly what the Bible has to say upon a subject, thus doing away with long 
and confusing searches from book to book, chapter to chapter, and verse to 
verse, a task which often results in the searcher losing the kernel of thought 
in the last reference read. This perfect way has been followed in the ensu- 
ing pages. Moreover, it has been the effort so to arrange all topics and ref- 
erences that finding a given topic and gathering the various allusions to it 
throughout the Bible will be a simple matter. Simplicity of arrangement and 
style has been observed from the first page to the last, both for the sake of mak- 
ing the work perfectly intelligible and for the saving of space. 

So far as is possible, each person, place, or topic discussed has been ex- 
plained before the references to It are given, and in these explanations the latest 
thought and comment upon the subject set down for the benefit of the reader. 
In many instances, subjects are treated upon which there are differences of 
thought according to differences in denominational belief and theology. But in 
no instance of this character has the author permitted himself to be influenced 
by any considerations of denominational doctrine whatever. It has been his 
sole aim to set forth plain facts of a nature that all persons, no matter what their 
shade of faith, can accept. The Comprehensive Analysis of the Bible is de- 
signed to be a work of reference for the Bible reader and the Bible student of 
all denominations, catering neither to the one nor to the other, and aiming sim- 
ply to throw as much light upon the Scriptures as careful preparation and re- 
search will enable and the difficulties of the task will allow. 
B 23 



AUTHOR'S FOREWORD 



pj , It has been deemed best, throughout the body of the book, to adop^ 
the Work. ^^-^^ alphabetical arrangement in the treatment of the subjects dis- 
cussed. This eliminates the possibility of having to weigh questions 
of precedence or importance, besides greatly simplifying the work so that the 
reader can experience no difficulty in finding any given topic. In the handling 
of a subject a description or explanation is first given, and following this come 
the references to it, quoted in full and with book, chapter, and verse number at- 
tached. These references are arranged, so far as possible, in the order in which 
they appear in the Bible. In the case of a person, the references give an out- 
line of his or her life. In the case of a topic, they are arranged under logical 
subdivisions, showing the various phases, attributes, or characteristics of it. 

As it is manifestly impossible, by reason of the limitations of a single vol- 
ume, to give every reference to a subject in full, care has been taken to give the 
more important ones in that fashion, and then, in the shape of additional ones, 
the book, chapter, and verse of those that are of less importance. 

Cross references are given wherever it is possible so to do, in order that 
the reader may keep in complete touch with any given subject by referring to 
collateral and related subjects. Careful study of these cross references will be 
found to be very beneficial, throwing a vast amount of light, additional to the 
regular references, upon the subject under consideration. An instance of this 
may be found in the topic of Aaron. The reader, on beginning to investigate 
Aaron, will find that attention is also directed to Moses, Aaron's brother; to 
Miriam, his sister; and to the priesthood, of which Aaron was the first chief. 

In still another respect an effort has been made to simplify reading and study. 
Bold face letters at the top of each column tell what is discussed in it, enabling 
the reader to turn over the leaves rapidly to the place or thing for which search 
is being made. Bold face letters are used as captions for each subject and 
subdivision, thus bringing each point sharply before the reader's eye. 

In the matter of tables care has been taken to make the arrangement simple 
and easily understood. Tables very often are confusing to persons unaccus- 
tomed to their use ; but when once the mind grasps the form in which they are 
arranged, they are one of the very best of mediums for conveying information 
in a terse and handy manner. 

With regard to the plan for a year's Bible-reading, it is offered for the ben- 
efit of those who care to take advantage of it. No special merit is claimed for 
it so far as educational value is concerned. It is rather more of a series of 
daily mottoes or thoughts than anything else, put down as a sort of a spiritual 
food. The writer is firmly convinced that no method of Bible-reading which in- 
sists upon the perusal of a full chapter or more each day is of real educational 
value, so far as Biblical knowledge is concerned. No man can become a Bible 
scholar in a year by simply dividing the Scriptures into 365 parts for daily read- 
ing. The Scriptures need to be studied slowly and carefully if the reader aspires 
to real scholarship. M. F. E. 

Nashville, 15 February, 1908. 

24 



THE COMPREHENSIVE ANALYSIS 

OF THE BIBLE 



AARON. (See Miriam, Moses, Priesthood.) 
Aar'on (pronounced aron or airon). Name 
means "mountaineer" or "enlightener." Was 
the eldest son of Amram and Jochebed, direct 
descendants of Levi, and brother of Miriam 
and Moses. Born about 1725 B.C., three 
years before Moses. Divinely appointed to be 
Moses' interpreter and "mouth" because of 
his eloquence, Moses being "slow of speech." 
Married Elisheba, and had four sons, Nadab, 
Abihu, Eleazar and Ithamar. About 83 years 
old when first seen in the Bible. Aided his 
brother in bringing about the Exodus and 
worked miracles at the court of the Pharaoh. 
Yielded to idolatry when Moses went up on 
Mount Sinai to receive the law and made a 
golden calf for the worship of the Israelites. 
Repented, was forgiven, and was made high- 
priest, the first of the line. Filled the office 
for forty years. Was confirmed in it by sev- 
eral acts of God;, notably that of the budding 
of his rod into a yielding almond tree. Fell 
under God's displeasure, when, with his broth- 
er Moses, he showed unbelief at the striking 
of the rock of Meribah. Punished like Moses 
by being barred from entering the Promised 
Land. Died (about 1602 B.C.) on Mount 
Hor, after turning over his robes and office to 
his son Eleazar, and thus founding in his fam- 
ily the succession to the high-priesthood. 

Aaron's character was a strange one, al- 
though very human. He was impulsive and 
likely to yield to temptation and loneliness. 
He depended much on his brother and often 
made serious mistakes when not advised by 
him. He was devoted to God's work, how- 
ever, and was capable of making great sacri- 
fices for his faith. He sincerely loved his peo- 
ple and always wanted to aid them. 

REFERENCES. 
Chosen to Aid Moses. 

And the anger of the Lord was kin- 
dled against Moses, and he said, Is not 



Aaron the Levite thy brother? I know 
that he can speak well. And also, be- 
hold, he cometh forth to meet thee : and 
when he seeth thee, he will be glad in 
his heart. 

And thou shalt speak unto him, and 
put words in his mouth: and I will be 
with thy mouth, and with his mouth, 
and will teach you what ye shall do. 

And he shall be thy spokesman unto 
the people: and he shall be, even he 
shall be to thee instead of a mouth, and 
thou shalt be to him instead of God. 
(Exodus 4: 14-16.) 

And the Lord said to Aaron, Go into 
the wilderness to meet Moses. And he 
went, and met him in the mount of God, 
and kissed him. 

And Moses told Aaron all the words 
of the Lord who had sent him, and all 
the signs which he had commanded 
him. 

And Moses and Aaron went, and 
gathered together all the elders of the 
children of Israel. (Exodus 4: 27- 
29.) 

And afterward Moses and Aaron 
went in, and told Pharaoh, Thus saith 
the Lord God of Israel, Let my people 
go, that they may hold a feast unto me 
in the wilderness. (Exodus 5- i-) 

Works Miracles. 

And they did so as the Lord had com- 
manded: and Aaron cast down his rod 
before Pharaoh, and before his serv- 
ants, and it became a serpent. (Exo- 
dus 7: 10.) 



25 



AARON 



THE COMPREHENSIVE ANALYSIS 



AARON 



And Moses and Aaron did so, as the 
Lord commanded; and he lifted up the 
rod and smote the waters that were in 
the river, in the sight of Pharaoh, and 
in the sight of his servants ; and all the 
waters that were in the river were 
turned into blood. (Exodus 7: 20.) 

And Aaron stretched out his hand 
over the waters of Egypt ; and the frogs 
came up, and covered the land of Egypt. 
(Exodus 8:6.) 

And they did so ; for Aaron stretched 
out his hand with his rod, and smote the 
dust of the earth, and it became lice in 
man and in beast: all the dust of the 
land became lice throughout all the land 
of Egypt. ( Exodus 8 : 17.) 

And the Lord said unto Moses and 
unto Aaron, Take to you handfuls of 
ashes of the furnace, and let Moses 
sprinkle it toward the heaven in the 
sight of Pharaoh. (Exodus 9:8.) 

And they took ashes of the furnace, 
and stood before Pharaoh; and Moses 
sprinkled it up toward heaven: and it 
became a boil breaking forth with 
blains upon man, and upon beast. 
(Exodus 9: 10.) 

Holds Moses' Hands. 

Then came Amalek, and fought with 
Israel in Rephidim. 

And Moses said unto Joshua, Choose 
us out men, and go out, fight with Ama- 
lek: to-morrow I will stand on the top 
of the hill with the rod of God in mine 
hand. (Exodus 17: 8, 9.) 

And it came to pass, when Moses 
held up his hand, that Israel prevailed: 
and when he let down his hand, Amalek 
prevailed. 

But Moses' hands were heavy; and 
they took a stone, and put it under him, 
and he sat thereon : and Aaron and Hur 
stayed up his hands, the one on the one 



26 



side, and the other on the other side; 
and his hands were steady until the go- 
ing down of the sun, (Exodus 17: 11, 
12.) 

Priesthood and Sins. 

And take thou unto thee Aaron thy 
brother, and his sons with him, from 
among the children of Israel, that he 
may minister unto me in the priest's 
office, even Aaron, Nadab and Abihu, 
Eleazar and Ithamar, Aaron's sons. 
(Exodus 28: I.) 

And all the people brake off the gold- 
en ear-rings which were in their ears, 
and brought them unto Aaron. 

And he received them at their hand, 
and fashioned it with a graving tool, 
after he had made it a molten calf : and 
they said, These be thy gods, O Israel, 
which brought thee up out of the land 
of Egypt. (Exodus 32 : 3, 4-) 

And Aaron said, Let not the anger of 
my lord wax hot : thou knowest the peo- 
ple, that they are set on mischief. (Ex- 
odus 32: 22.) 

And Nadab and Abihu, the sons of 
Aaron, took either of them his censer, 
and put fire therein, and put incense 
thereon, and offered strange fire before 
the Lord, which he commanded them 
not. 

And there went out fire from the 
Lord, and devoured them, and they died 
before the Lord. (Leviticus 10: i, 2.) 

And the Lord spake unto Aaron, say- 
ing, 

Do not drink wine nor strong drink, 

thou, nor thy sons with thee, when ye 
go into the tabernacle of the congrega- 
tion, lest ye die ; it shall be a statute for 
ever throughout your generations. 
(Leviticus 10: 8, 9.) 

And Miriam and Aaron spake 
against Moses because of the Ethiopian 



AARON 



THE COMPREHENSIVE ANALYSIS 



AARON 



woman whom he had married: for he 
had married an Ethiopian woman. 

And they said, Hath the Lord indeed 
spoken only by Moses? hath he not 
spoken also by us? And the Lord 
heard it. (Numbers 12: i, 2,) 

And the anger of the Lord was kin- 
dled against them ; and he departed. 

And the cloud departed from off the 
tabernacle ; and behold, Miriam became 
leprous, white as snow: and Aaron 
looked upon Miriam, and behold, she 
was leprous. 

And Aaron said unto Moses, Alas, 
my lord, I beseech thee, lay not the sin 
upon us, wherein we have done fool- 
ishly, and wherein we have sinned. 
(Numbers 12: 9-1 1.) 

Stays Plague after Korah's Rebellion. 

Now Korah, the son of Izhar, the son 
of Kohath, the son of Levi ; and Dathan 
and Abiram, the sons of Eliab ; and On, 
the son of Peleth, sons of Reuben, took 
men; 

And they rose up before Moses, with 
certain of the children of Israel, two 
hundred and fifty princes of the assem- 
bly, famous in the congregation, men 
of renown : 

And they gathered themselves to- 
gether against Moses and against 
Aaron, and said unto them, Ye take too 
much upon you, seeing all the congre- 
gation are holy, every one of them, and 
the Lord is among them: wherefore 
then lift ye up yourselves above the con- 
gregation of the Lord? (Numbers 16: 

1-3-) 

And Moses said unto Aaron, Take a 
censer, and put fire therein from off the 
altar, and put on incense, and go quick- 
ly unto the congregation, and make an 
atonement for them : for there is wrath 



gone out from the Lord; the plague is 
begun. 

And Aaron took as Moses command- 
ed, and ran into the midst of the con- 
gregation; and behold, the plague was 
begun among the people : and he put on 
incense, and made an atonement for the 
people. 

And he stood between the dead and 
the living; and the plague was stayed. 
(Numbers 16: 46-48.) 

Confirmed as High=Priest. 

And it came to pass, that on the mor- 
row Moses went into the tabernacle of 
witness; and behold, the rod of Aaron 
for the house of Levi was budded, and 
brought forth buds, and bloomed blos- 
soms, and yielded almonds. (Numbers 
17: 8.) 

And the Lord said unto Aaron, Thou, 
and thy sons, and thy father's house 
with thee, shall bear the iniquity of the 
sanctuary: and thou and thy sons with 
thee shall bear the iniquity of your 
priesthood. (Numbers 18: i.) 

Final Sin and Punishment. 

And the Lord spake unto Moses, say- 
ing, 

Take the rod, and gather thou the 
assembly together, thou and Aaron thy 
brother, and speak ye unto the rock be- 
fore their eyes; and it shall give forth 
his water, and thou shalt bring forth to 
them water out of the rock: so thou 
shalt give the congregation and their 
beasts drink. 

And Moses took the rod from before 
the Lord, as he commanded him. 

And Moses and Aaron gathered the 
congregation together before the rock, 
and he said unto them. Hear now, ye 



27 



AARONITES 



THE COMPREHENSIVE ANALYSIS 



ABARIM 



rebels ; must we fetch you water out of 
this rock? 

And Moses Hfted up his hand, and 
with his rod he smote the rock twice: 
and the water came out abundantly, 
and the congregation drank, and their 
beasts also. 

And the Lord spake unto Moses and 
Aaron, Because ye believed me not, to 
sanctify me in the eyes of the children 
of Israel, therefore ye shall not bring 
this congregation into the land which I 
have given them. (Numbers 20: 7- 
12.) 

Death of Aaron. 

And Moses did as the Lord .com- 
manded: and they went up into mount 
Hor in the sight of all the congrega- 
tion. 

And Moses stripped Aaron of his 
garments, and put them upon Eleazar 
his son ; and Aaron died there in the top 
of the mount: and Moses and Eleazar 
came down from the mount. (Num- 
bers 20: 2j, 28.) 

Additional References. — Exodus 14: i-ii; 
Exodus 29; Leviticus 8; Psalms 105: 26; i 
Chronicles 6 : 49 ; Hebrews 5 : 4. 

AARONITES. 

Aa'ron-ites — ^the Israelitish priesthood of 
the family of Aaron and the tribe of Levi ; 
mostly those who served in the sanctuary and 
in David's time a most important family. 
They give him 3,700 fighting men at Hebron. 

REFERENCES. 

And when the camp setteth forward, 
Aaron shall come, and his sons, and 
they shall take down the covering vail, 
and cover the ark of testimony with it. 
(Numbers 4:5.) 

And Jehoiada was the leader of the 



Aaronites, and with him were three 
thousand and seven hundred, (i 
Chronicles 12: 27.) 

ABADDON. (See Hell.) 

A-bad'don — a Hebrew word meaning "de- 
struction" or "place of the dead." It was ap- 
plied to the angel of the bottomless pit by 
John in Revelation. The Greek rendering of 
the word is Apollyon. In the Old Testament 
wherever the word occurs it is translated "de- 
struction" or "place of the dead." 

REFERENCES. 

And the fifth angel sounded, and I 
saw a star fall from heaven unto the 
earth : and to him was given the key of 
the bottomless pit. 

And he opened the bottomless pit; 
and there arose a smoke out of the pit, 
as the smoke of a great furnace; and 
the sun and the air were darkened by 
reason of the smoke of the pit. 

And there came out of the smoke 
locusts upon the earth: and unto them 
was given power, as the scorpions of 
the earth have power. (Revelation 

9: I-3-) 

And they had a king over them, 

which is the angel of the bottomless pit, 

whose name in the Hebrew tongue is 

Abaddon, but in the Greek tongue hath 

his name Apollyon. (Revelation 9: 

II.) 

ABARIM. 

Ab'a-rim — a chain of high mountains east 
of the Dead Sea and the lower Jordan. From 
one of the highest of these, Mount Nebo, 
Moses caught a glimpse of the Promised 
Land. Pisgah is supposed to have been the 
pinnacle of Nebo rather than a separate peak. 
Modern research has identified a mountain of 
the Abarim range called Attarous as the prob- 
able Nebo. It is the highest of the chain, 
barren and stony, and gives a splendid view of 
the Promised Land. 



28 



ABASE 



THE COMPREHENSIVE ANALYSIS 



ABEDNEGO 



REFERENCES. 

And the Lord said unto Moses, Get 
thee up into this mount Abarim, and 
see the land which I have given unto 
the children of Israel. (Numbers 27: 
12.) 

And the Lord spake unto Moses that 
selfsame day, saying, 

Get thee up into this mountain Aba- 
rim, unto mount Nebo, which is in the 
land of Moab, that is over against Jeri- 
cho; and behold the land of Canaan 
which I give unto the children of Israel 
for a possession: 

And die in the mount whither thou 
goest up, and be gathered unto thy peo- 
ple ; as Aaron thy brother died in mount 
Hor, and was gathered unto his peo- 
ple. (Deuteronomy 32: 48-50.) 

And Moses went up from the plains 
of Moab, unto the mountain of Nebo, 
to the top of PIsgah, that is over 
against Jericho: and the Lord shewed 
him all the land of Gilead. (Deuteron- 
omy 34: I.) 

ABASE. 

A-base' — to make low, to humble. 

REFERENCES. 

Cast abroad the rage of thy wrath: 
and behold every one that is proud, and 
abase him. (Job 40: 11.) 

Thus saith the Lord God; Remove 
the diadem, and take off the crown : this 
shall not be the same : exalt him that is 
low, and abase him that is high. ( Eze- 
kiel 21 : 26.) 

Now I Nebuchadnezzar praise and 
extol and honor the King of heaven, all 
whose works are truth, and his ways 
judgment : and those that walk in pride 
he is able to abase. (Daniel 4: 37.) 

And whosoever shall exalt himself, 



shall be abased; and he that shall hum- 
ble himself, shall be exalted. (Mat- 
thew 23: 12.) 

Additional References. — Luke 14: 11; 
Luke 18: 14; Philippians 4: 12; 2 Corin- 
thians 11:7. 

ABBA. 

Ab'ba — a very ancient word meaning- "fa- 
ther." In the Hebrew it is "awb," "abba" 
being the Chaldee form. Jesus used it to in- 
dicate the Father, and the New Testament 
writers in many instances used it also rather 
than the Greek form, equivalent to "papa," 
for the purpose of giving greater emphasis 
and dignity. » 

REFERENCES. 

And he said, Abba, Father, all things 
are possible unto thee; take away this 
cup from me: nevertheless, not zvhat I 
zvill, but what thou wilt. (Matthew 14: 
36.) 

For ye have not received the spirit of 
bondage again to fear ; but ye have re- 
ceived the Spirit of adoption, whereby 
we cry, Abba, Father. (Romans 8: 

And because ye are sons, God hath 
sent forth the Spirit of his Son into 
your hearts, crying, Abba, Father. 
(Galatians 4:6.) 

ABEDNEGO. (See Daniel, Shadrach, and 
Meshach.) 

A-bed'ne-go — meaning "the servant of 
Nego." The word is the Chaldee form of a 
name given to Azariah, one of the three com- 
panions of Daniel. With Shadrach and 
Meshach he was miraculously delivered from 
Nebuchadnezzar's fiery furnace, into which he 
had been cast for refusing to worship that 
king's great image. Some commentaries 
have erroneously supposed Azariah to have 
been the prophet Ezra. Ezra, however, was 
a Levite and priest, while Azariah was of 
royal or Judean blood. 



29 



ABEL 



THE COMPREHENSIVE ANALYSIS 



ABEL 



REFERENCES. 

Now, among these were of the chil- 
dren of Judah, Daniel, Hananiah, 
Mishael, and Azariah: 

Unto whom the prince of the eunuchs 
gave names: for he gave unto Daniel 
the name of Belteshazzar ; and to Han- 
aniah, of Shadrach; and to Mishael, of 
Meshach; and to Azariah, of Abedne- 
go. (Daniel i : 6, 7.) 

Then Daniel requested of the king, 
and he set Shadrach, Meshach, and 
Abednego, over the affairs of the prov- 
ince of Babylon; but Daniel sat in the 
gate of the king. (Daniel 2: 49.) 

And these three men, Shadrach, 
Meshach, and Abednego, fell down 
bound into the midst of the burning 
fiery furnace. (Daniel 3: 23.) 

Then the king promoted Shadrach, 
Meshach, and Abednego, in the prov- 
ince of Babylon. (Daniel 3: 30.) 

ABEL. (See Adam, Cain, Eve.) 

A'bel — a form of the Hebrew word Hebel, 
meaning "weakness" or "breath," and the 
name of Adam's second son. The story of 
the murder of Abel by Cain is told in Genesis 
4. Much has been written by commentators 
on the mystical character of Abel and the 
meaning of his death. Chrysostom calls him 
"the lamb of Christ" because of the injuries 
he suffered. Augustine says he represents 
the new or spiritual man as opposed to the 
natural or corrupt man. The Jews long held 
a tradition that the plain of Damascus was 
the scene of the murder, but there is nothing 
to support it. 

REFERENCES. 

And Adam knew Eve his wife; and 
she conceived, and bare Cain, and said, 
I have gotten a man from the Lord. 

And she again bare his brother Abel : 
and Abel was a keeper of sheep, but 
Cain was a tiller of the ground. 



And in process of time it came to 
pass, that Cain brought of the fruit 
of the ground an offering unto the 
Lord. 

And Abel, he also brought of the 
firstlings of his flock, and of the fat 
thereof. And the Lord had respect unto 
Abel, and to his offering. 

But unto Cain, and to his offering, he 
had not respect: and Cain was very 
wroth, and his countenance fell. 

And the Lord said unto Cain, Why 
art thou wroth? and why is thy coun- 
tenance fallen? 

If thou doest well, shalt thou not be 
accepted ? and if thou doest not well, sin 
lieth at the door: and unto thee shall 
be his desire, and thou shalt rule over 
him. 

And Cain talked with Abel his broth- 
er : and it came to pass when they were 
in the field, that Cain rose up against 
Abel his brother, and slew him. (Gen- 
esis 4: 1-8.) 

That upon you may come all the 
righteous blood shed upon the earth, 
from the blood of righteous Abel, unto 
the blood of Zacharias, son of Bara- 
chias, whom ye slew between the tem- 
ple and the altar. (Matthew 23: 35.) 

By faith Abel offered unto God a 
more excellent sacrifice than Cain, by 
which he obtained witness that he was 
righteous, God testifying of his gifts: 
and by it he being dead yet speaketh. 
(Hebrews 11 : 4.) 

And to Jesus the Mediator of the new 
covenant, and to the blood of sprin- 
kling, that speaketh better things than 
that of Abel. (Hebrews 12: 24.) 

Not as Cain, who was of that wicked 
one, and slew his brother. And where- 
fore slew he him? Because his own 
works were evil, and his brother's right- 
eous, (i John 3: 12.) 



30 



ABEL 



THE COMPREHENSIVE ANALYSIS 



ABIGAIL 



ABEL. 

A'bel — a from of the Hebrew word "awb- 
ale," meaning "grassy place" or "meadow." 
It is found in many places in the Old Testa- 
ment as a part of a compound name of a vil- 
lage or a place. 

References. — Genesis 50 : 11; Numbers 33 : 
49; Judges 7: 22; I Kings 4: 12; 19: 16; i 
Samuel 6: 18. 

ABIATHAR. 

A-bi'a-thar — meaning "father of abun- 
dance." Was thirteenth high-priest of Israel 
and fourth in line from Eli. Escaped Saul's 
persecutions and fled to David. Was made 
joint high-priest with Zadok by David and 
was deposed by Solomon for taking part in 
the conspiracy to put Adonijah on the throne, 
thus sealing the doom of the house of Eli 
pronounced by Samuel. 

REFERENCES. 

And one of the sons of Ahimelech 
the son of Ahitub, named Abiathar, es- 
caped, and fled after David, (i Sam-- 
uel 22: 20.) 

And it came to pass, when Abiathar 
the son of Ahimelech fled to David to 
Keilah, that he came down with an 
ephod in his hand. ( i Samuel 23 : 6. ) 

And Zadok the son of Ahitub, and 
Ahimelech the son of Abiathar, were 
the priests ; and Seraiah was the scribe. 
(2 Samuel 8: 17.) 

And king Solomon answered and said 
unto his mother. And why dost thou 
ask Abishag the Shunammite for 
Adonijah? ask for him the kingdom 
also ; for he is mine elder brother ; even 
for him, and for Abiathar the priest, 
and for Joab the son of Zeruiah. (i 
Kings 2: 22.) 

So Solomon thrust out Abiathar 
from being priest unto the Lord; that 
he might fulfil the word of the Lord, 
which he spake concerning the house 
of Eli in Shiloh. ( i Kings 2 : 2y.) 



How he went info the house of God, 
in the days of Abiathar the high priest, 
and did eat the shezv-bread, which is 
not lawful to eat, but for the priests, 
and gave also to them which were with 
himf (Mark 2: 26.) 

ABIDE. ! 

A-bide' — dwell, sit, settle, stay. 

REFERENCES. '• 

Lord, who shall abide in thy taber- 
nacle ? who shall dwell in thy holy hill ? 
(Psalm 15: I.) 

I will abide in thy taKernacle for 
ever: I will trust in the covert of thy 
wings. Selah. (Psalm 61: 4.) 

He that dwelleth in the secret place 
of the Most High shall abide under the 
shadow of the Almighty. (Psalm 91: 

I.) 
And when Jesus came to the place, he 

looked up, and saw him, and said unto 

him, Zaccheus, make haste, and come 

down: for to-day I m,ust abide at thy 

house. (Mark 19: 5.) 

/ am come a light into the world, that 

whosoever believeth on me should not 

abide in darkness. (John 12: 46.) 

ABIGAIL. (See David.) 

Ab'i-gail — a form of a Hebrew word mean- 
ing "father of joy/' "delight," or "exultation." 
The Bible tells of two women named Abigail. 
The lesser of the two was David's sister. The 
more important was the wife of Nabal, who 
by her prudence in averting David's wrath 
from her husband won his regard and at 
Nabal's death became David's wife, sharing 
all his future fortunes. She is said to have 
been a woman of much beauty as well as 
discretion. She bore him one or two sons. 

REFERENCES. 

Now the name of the man was Nabal ; 
and the name of his wife Abigail : and 



ABIHU 



THE COMPREHENSIVE ANALYSIS 



ABISHAG 



she was a woman of good understand- 
ing, and of a beautiful countenance: 
but the man was churHsh and evil in 
his doings ; and he was of the house of 
Caleb, (i Samuel 25: 3.) 

And when David heard that Nabal 
was dead, he said, Blessed be the Lord, 
that hath pleaded the cause of my re- 
proach from the hand of Nabal, and 
hath kept his servant from evil : for the 
Lord hath returned the wickedness of 
Nabal upon his own head. And David 
sent and communed with Abigail, to 
take her to him to wife, (i Samuel 

25:39-) 

And David dwelt with Achish at 

Gath, he and his men, every man with 

his household, even David with his two 

wives, Ahinoam the Jezreelitess, and 

Abigail the Carmelitess, Nabal's wife. 

(i Samuel 2^'. 3.) 

Additional References. — i Samuel 30 : 5 ; 
2 Samuel 2:2)2 Samuel 3 : 3. 

ABIHU. 

A-bi'hu — a form of a Hebrew word mean- 
ing "to whom God is father." One of the 
two sons of Aaron consumed by fire from 
heaven for offering strange fire on the altar. 
It was the duty of Abihu and his brother 
Nadab to keep up the fire on the altar and to 
use it only in burning the incense. Failure to 
do this and the use of fire from elsewhere in 
the censers brought about the punishment. 
It is presumed they were drunk, as wine was 
forbidden the priesthood immediately after. 

REFERENCES. 

And Aaron took him Elisheba daugh- 
ter of Amminadab, sister of Naashon 
to wife; and she bare him Nadab and 
Abihu, Eleazar and Ithamar. ( Exodus 
6:23.) 

And Nadab and Abihu, the sons of 
Aaron, took either of them his censer. 



and put fire therein, and put incense 
thereon, and offered strange fire before 
the Lord, which he commanded them 
not. 

And there went out fire from the 
Lord, and devoured them, and they 
died before the Lord. (Leviticus 10: 
I, 2.) 

ABIMELECH. 

A-bim'e-lech — a form of a Hebrew word 
meaning "father of the king." The name ap- 
pears to have been chiefly given to a line of 
Philistine rulers much the same as Caesar or 
Pharaoh was given to Roman and Egyptian 
rulers. Both Abraham and Isaac had trou- 
ble with Abimelechs, and from the same 
cause — -the desire on the part of the Philistine 
to possess Sarah and Rebekah (Rebecca). 
The troubles were settled in the same way, 
amicably and with covenant. One or two 
other unimportant Abimelechs appear in the 
Old Testament. 

References. — Genesis 20: 2; 21: 22; 26: 
1-16; Judges 8: 31; 2 Samuel 11: 21; i 
Chronicles 18: 16. 

ABINADAB. 

A-bin'a-dab — a form of a Hebrew word 
meaning "father of generosity." The name 
is given to several Bible characters, the chief 
of them being the Levite of Kirjath-jearim, 
to whose house the Ark of the Covenant 
was brought after its return from the land 
of the PhilistineSj resting with him twenty 
years. 

References. — i Samuel 7 : i ; 2 Samuel 

6:3. 

ABISHAQ. (See Adonijah, Bathsheba, 
David, Solomon.) 

Ab'i-shag — a form of a Hebrew word 
meaning "the father of error." The name of 
a beautiful young woman placed in the 
harem of David in his old age to minister 
specially to him. After David's death, Adoni- 
jah, his eldest son, wanted Abishag, and she 
became a part of the conspiracy against Sol- 
omon that resulted in Adonijah's death. 



32 



ABNER 



THE COMPREHENSIVE ANALYSIS 



ABOMINATION 



REFERENCES. 

So they sought for a fair damsel 
throughout all the coasts of Israel, and 
found Abishag a Shunammite, and 
brought her to the king. ( i Kings i : 

3-) 

And he said, Speak, I pray thee, unto 

Solomon the king, (for he will not say 

thee nay,) that he give me Abishag the 

Shunammite to wife, (i Kings i : ly.) 

And she said. Let Abishag the Shu- 
nammite be given to Adonijah thy 
brother to wife. 

And king Solomon answered and 
said unto his mother, And why dost 
thou ask Abishab the Shunammite for 
Adonijah? ask for him the kingdom 
also; for he is mine elder brother, (i 
Kings 2:21, 22.) 

ABNER. (See David, Joab, Saul.) 

Ab'ner — a form of a Hebrew word mean- 
ing "father of light." The name of a well- 
known character who lived in the time of 
Saul and David, about 1000 B.C. He was a 
full cousin to Saul and commander of his 
army. After Saul's death at Gilboa he took 
advantage of his influence with the element 
adverse to David and made Saul's imbecile 
son, Ishbosheth, king and assumed the gov- 
ernment for him. During the war that fol- 
lowed he slew Asahel, Joab's brother. Later 
he abandoned Ishbosheth's cause and went 
over to David, who received him with great 
honor. Joab, however, had sworn blood 
revenge against Abner, and at the first oppor- 
tunity killed him. David paid him the honor 
of following his body to the grave. 

REFERENCES. 

And Kish was the father of Saul; 
and Ner the father of Abner was the 
son of Abiel. (i Samuel 14: 51.) 

And when Saul saw David go forth 
against the Philistine, he said unto Ab- 
ner the captain of the host, Abner, 

3 33 



whose son is this youth? And Abner 
said, As thy soul liveth, O King, I can- 
not tell, (i Samuel 17: 55.) 

So David and Abishai came to the 
people by night: and behold, Saul lay 
sleeping within the trench, and his 
spear stuck in the ground at his bol- 
ster: but Abner and the people lay 
round about him. ( i Samuel 26 : 7. ) 

And David cried to the people, and 
to Abner the son of Ner, saying, An- 
swerest thou not, Abner ? Then Abner 
answered and said, Who art thou that 
criest to the king? (i Samuel 26: 14.) 

So Joab and Abishai his brother slew 
Abner, because he had slain their 
brother Asahel at Gibeon in the battle. 

And David said to Joab, and to all 
the people that were with him, Rend 
your clothes, and gird you with sack- 
cloth, and mourn before Abner. And 
king David himself followed the bier. 

And they buried Abner in Hebron: 
and the king lifted up his voice and 
wept at the grave of Abner ; and all the 
people wept. (2 Samuel 3: 30-32.) 

ABOMINATION. 

A-bom'i-na'tion — the feeling of extreme 
disgust and abhorrence ; that which causes dis- 
gust and loathing. The term in the Bible is 
applied to objects of detestation, to impure or 
detestable actions, to things causing cere- 
monial pollution, and especially to idols and 
food of a forbidden nature. The Egyptians 
considered themselves defiled by eating with 
Jews, who ate the meat of cows, which ani- 
mals were sacred to the Egyptians. To the 
Jew the fiesh of swine was an abomination, 
although the Eg}'ptians ate it. To the Jew 
the idols and sacred animals of the Egyptians, 
Assyrians, Babylonians, and the other idola- 
trous nations about them were abominations. 
"The abominations of desolation" to which 
Jesus and Daniel referred are believed to have 
been the idolatrous practices of the conquer- 
ors of Jerusalem, with special reference by 



ABOMINATION 



THE COMPREHENSIVE ANALYSIS 



ABOMINATION 



Jesus to the military standards of the Romans, 
upon which were images to which certain re- 
ligious honors were paid. 

REFERENCES. 
Abomination of Desolation, 

And he shall confirm the covenant 
with many for one week: and in the 
midst of the week he shall cause the sac- 
rifice and the oblation to cease, and for 
the overspreading of abominations, he 
shall make it desolate, even until the 
consummation, and that determined 
shall be poured upon the desolate. 
(Daniel 9: 2'].') 

And from the time that the daily sac- 
rifice shall be taken away, and the 
abomination that maketh desolate set 
up, there shall be a thousand two hun- 
dred and ninety days. (Daniel 12: 
II.) 

And arms shall stand on his part, and 
they shall pollute the sanctuary of 
strength, and shall take away the daily 
sacrifice, and they shall place the abom- 
ination that maketh desolate. (Daniel 
11:31.) 

But when ye shall see the abomina- 
tion of desolation spoken of by Daniel 
the Prophet, standing where it ought 
not (let him that readeth wider stand) , 
then let them that be in Judea Hee to the 
mountains. (Mark 13: 14.) 

Abominations of National Character. 

When thou art come into the land 
which the Lord thy God giveth thee, 
thou shalt not learn to do after the 
abominations of those nations. (Deu- 
teronomy 18: 9.) 

For all that do these things are an 
abomination unto the Lord: and be- 
cause of these abominations the Lord 
thy God doth drive them out from be- 
fore thee. (Deuteronomy 18: 12.) 



Wherefore, as I live, saith the Lord 
God; Surely, because thou hast defiled 
my sanctuary with all thy detestable 
things, and with all thine abominations, 
therefore will I also diminish thee; 
neither shall mine eye spare, neither 
will I have any pity. ( Ezekiel 5 : 11.) 

He said furthermore unto me, Son of 
man, seest thou what they do? even the 
great abominations that the house of 
Israel committeth here, that I should 
go far off from my sanctuary ? but turn 
thee yet again, and thou shalt see great- 
er abominations. (Ezekiel 8:6.) 



Abomination of Offerings. 

Thou shalt not sacrifice unto the 
Lord thy God any bullock, or sheep, 
wherein is blemish, or any evil favoured- 
ness, for that is an abomination unto 
the Lord thy God. (Deuteronomy 17: 

The sacrifice of the wicked is an 
abomination to the Lord ; but the prayer 
of the upright is his delight. 

The way of the wicked is an abomi- 
nation unto the Lord ; but he loveth him 
that followeth after righteousness. 
(Proverbs 15: 8, 9.) 

Bring no more vain oblations: in- 
cense is an abomination unto me; the 
new-moons and sabbaths, the calling of 
assemblies, I cannot away with; it is 
iniquity, even the solemn meeting. 
(Isaiah i : 13.) 

Abomination of Prayer of Wicked. 

He that turneth away his ear from 
hearing the law, even his prayer shall 
be abomination. (Proverbs 28: 9.) 

Abomination of Defilement. 

Her former husband which sent her 
away, may not take her again to be his 
wife, after that she is defiled; for that 



n 



34 



ABOMINATION 



THE COMPREHENSIVE ANALYSIS 



ABRAHAxM 



is abomination before the Lord: and 
thou shalt not cause the land to sin, 
which the Lord thy God giveth thee for 
an inheritance. (Deuteronomy 24: 4.) 

It is an abomination to kings to com- 
mit wickedness: for the throne is es- 
tablished by righteousness. (Proverbs 
16: 12.) 

They that sanctify themselves, and 
purify themselves in the gardens be- 
hind one tree in the midst, eating 
swine's flesh, and the abomination, and 
the mouse, shall be consumed together, 
saith the Lord. (Isaiah 66: 17.) 

And there shall in no wise enter into 
it any thing that defileth, neither what- 
soever worketh abomination, or maketh 
a lie : but they which are written in the 
Lamb's book of life. (Revelation 21: 
27.) 

Abomination of Falsity. 

A false balance is abomination to the 
Lord: but a just weight is his delight. 
(Proverbs 11 : i.) 

He that justifieth the wicked, and he 
that condemneth the just, even they 
both are abomination to the Lord. 
(Proverbs 17: 15.) 

Divers weights, and divers measures, 
both of them are alike abomination to 
the Lord. (Proverbs 20: 10.) 

Divers weights are an abomination 
unto the Lord; and a false balance is 
not good. (Proverbs 20: 23.) 

Abomination of Idolatry. 

The graven images of their gods 
shall ye burn with fire: thou shalt not 
desire the silver or gold that is on them, 
nor take it unto thee, lest thou be snared 
therein : for it is an abomination to the 
Lord thy God. 

Neither shalt thou bring an abomina- 
tion into thine house, lest thou be a 



cursed thing like it: but thou shalt ut- 
terly detest it, and thou shalt utterly ab- 
hor it: for it is a cursed thing. (Deu- 
teronomy 7: 25, 26.) 

Cursed be the man that maketh any 
graven or molten image, an abomina- 
tion unto the Lord, the work of the 
hands of the craftsman, and putteth it 
in a secret place : and all the people shall 
answer and say. Amen. (Deuterono- 
my 2y: 15.) 

And I brought you into a plentiful 
country, to eat the fruit thereof and the 
goodness thereof; but when ye entered, 
ye defiled my land, and made mine her- 
itage an abomination. (Jeremiah 2 : 

7-) 

Hath oppressed the poor and needy, 
hath spoiled by violence, hath not re- 
stored the pledge, and hath lifted up his 
eyes to the idols, hath committed abomi- 
nation. (Ezekiel 18: 12.) 

And he said unto them, Ye are they 
which justify yourselves before men, 
hut God knozveth your hearts: for that 
which is highly esteemed amongst men, 
is abomination in the sight of God. 
(Luke 16: 15.) 

Additional References. — Genesis 43 : 32 ; 
46 : 34 ; Exodus 8 : 26 ; Psalm 88 : 8 ; Proverbs 
3: 32; 6: 16; 8: 17; 11: 20; 12: 22; 13: 19; 
16 : 5 ; 24 : 9 ; 29 : 27 ; Ezekiel 2)2>'- 26 ; 18 : 24 ; 
20: 4; 36: 31 ; 44: 6; Revelation 17: 4. 

ABRAHAM. (See Isaac, Israelites, Lot, 

Sarah, etc.) 

A'bra-ham — a form of a Hebrew word 
meaning "father of a multitude." The name, 
as it appears in the Bible, was given to the 
wonderful man who was the founder of the 
Hebrew nation. His original name was 
Abram, meaning "high father" or "father of 
elevation." He was a native of Chaldea, having 
been born in the very ancient city of Ur about 
2333 B.C., as the most recent researches give 
it. He was a descendant in the ninth genera- 
tion of Shem, the son of Noah. Unlike the 



35 



ABRAHAM 



THE COMPREHENSIVE ANALYSIS 



ABRAHAM 



Chaldeans, who were an idolatrous people, he 
seems always to have been a worshiper of 
Jehovah. Led by a call from God, he left his 
native land and went to dwell elsewhere. 
Still led by God he wandered to Canaan, and 
to him there God made a promise that he 
should be the founder of a great nation. 
Driven by famine he went from Canaan to 
Egypt, where, after numerous adventures, he 
acquired considerable wealth. Returning to 
Canaan he led the life of a patriarch with his 
household and his nephew Lot, taking part 
with the inhabitants of the country in repell- 
ing and punishing foreign invaders. Even at 
this time his faith in God and his devotion to 
Him were strong characteristics of the man. 

Soon after meeting with Melchizedek, God 
promised him a son and made a covenant with 
him. The birth of his first child, Ishmael, fol- 
lowed, and for a time this son was regarded 
as the heir to Abraham's estate as well as to 
God's promises. Later, however, God re- 
vealed that Ishmael was not to be so honored 
and that the real heir was to be a son by 
Sarah, Abraham's wife, then a woman of ad- 
vanced years. At the same time God said 
Abraham was to be the father of not only one 
nation but of many nations. Thereupon his 
name was changed from Abram to Abraham, 
to show his altered condition. The birth of 
Isaac soon revealed God's intention to keep 
his promise. The tests the Almighty put upon 
His chosen man were many and severe — in 
the events surrounding the visit of angels, the 
destruction of Sodom, and more especially in 
the command that he make a living sacrifice 
of his beloved son Isaac, which occurred when 
Isaac had grown almost to manhood. In all 
these tests Abraham was not found wanting, 
and by various ways God confirmed his prom- 
ises that this man should be the father of a 
chosen and blessed people. He died about 
2158 B.C., at the age of 175 years, seeing 
many signs of the fulfillment of the divine 
pledges. 

Abraham's character is one of the grandest 
in Scripture. Nothing ever shook his loyalty 
to God and he trusted Him with fullest con- 
fidence. Nor was his attitude toward man- 
kind less noble, as is evidenced in his treat- 
ment of Lot and his refusal to share in the 
spoils of war, and his effort to avert the doom 



of Sodom and Gomorrah. He and his works 
and character are typical of many things in 
religion. His family life may be regarded as 
a type of the Church of God in all ages. The 
intentional offering-up of Isaac, an only son, 
seems a prophecy in facts of the sacrifice of 
the Redeemer by His Father, while the return 
of Isaac from the pile of fagots upon which 
he was to have been burned may be regarded 
as a forecast of the Resurrection. Indeed, be- 
neath the whole incident, seems buried the 
mystery of the great sacrifice that was to take 
place two thousand years later on Calvary. 

REFERENCES. 

Abraham's Family. 

Now these are the generations of 
Terah: Terah begat Abram, Nahor, 
and Haran : and Haran begat Lot. 

And Haran died before his father 
Terah in the land of his nativity, in Ur 
of the Chaldees. 

And Abram and Nahor took them 
wives: the name of Abram's wife was 
Sarai; and the name of Nahor's wife 
Milcah, the daughter of Haran, the fa- 
ther of Milcah, and the father of Iscah, 
(Genesis 11 : 27-29.) 

First Promise. 

Now the Lord had said unto Abram, 
Get thee out of thy country, and from 
thy kindred, and from thy father's 
house, unto a land that I will shew 
thee : 

And I will make of thee a great na- 
tion, and I will bless thee, and make thy 
name great; and thou shalt be a bless- 
ing: 

And I will bless them that bless thee, 
and curse him that curseth thee : and in 
thee shall all families of the earth be 
blessed. (Genesis 12: 1-3.) 

Wanderings and Adventures. 

And Abram took Sarai his wife, and 
Lot his brother's son, and all their sub- 



36 



ABRAHAM 



THE COMPREHENSIVE ANALYSIS 



ABRAHAM 



stance that they had gathered, and the 
souls that they had gotten in Haran; 
and they went forth to go into the land 
of Canaan ; and into the land of Canaan 
they came. (Genesis 12: 5.) 

And there was a famine in the land : 
and Abram went down into Egypt to 
sojourn there; for the famine was 
grievous in the land. 

And it came to pass, when he was 
come near to enter into Egypt, that he 
said unto Sarai his wife. Behold now, 
I know that thou art a fair woman to 
look upon : 

Therefore it shall come to pass, when 
the Egyptians shall see thee, that they 
shall say, This is his wife : and they will 
kill me, but they will save thee alive. 

Say, I pray thee, thou art my sister : 
that it may be well with me for thy 
sake; and my soul shall live because of 
thee. (Genesis 12: 10-13.) 

And Pharaoh called Abram, and 
said. What is this that thou hast done 
unto me? why didst thou not tell me 
that she was thy wife? 

Why saidst thou. She is my sister? 
so I might have taken her to me to 
wife: now therefore behold thy wife, 
take her, and go thy way. 

And Pharoah commanded his men 
concerning him: and they sent him 
away, and his wife, and all that he had. 
(Genesis 12: 18-20.) 

And Abram went up out of Egypt, 
he, and his wife, and all that he had, 
and Lot with him, into the south. 

And Abram was very rich in cattle, 
in silver, and in gold. (Genesis 13: 
I, 2.) 

And Abram said unto Lot, Let there 
be no strife, I pray thee, between me 
and thee, and between my herdmen and 
thy herdmen; for we be brethren. 
(Genesis 13: 8.) 



And the Lord said unto Abram, after 
that Lot was separated from him. Lift 
up now thine eyes, and look from the 
place where thou art, northward, and 
southward, and eastward, and west- 
ward: 

For all the land which thou seest, to 
thee will I give it, and to thy seed for 
ever. 

And I will make thy seed as the dust 
of the earth : so that if a man can num- 
ber the dust of the earth, then shall thy 
seed also be numbered. (Genesis 13: 
14-16.) 

And Abram said to the king of 
Sodom, I have lifted up my hand unto 
the Lord, the most high God, the pos- 
sessor of heaven and earth, 

That I will not take from a thread 
even to a shoe-latchet, and that I will 
not take any thing that is thine, lest 
thou shouldest say, I have made Abram 
rich. (Genesis 14: 22, 23.) 

Promise of a Son. 

After these things the word of the 
Lord came unto Abram in a vision, 
saying. Fear not, Abram, I am thy 
shield, and thy exceeding great re- 
ward. 

And Abram said. Lord God, what 
wilt thou give me, seeing I go childless, 
and the steward of my house is this 
Eliezer of Damascus? 

And Abram said, Behold, to me thou 
hast given no seed : and lo, one born in 
my house is mine heir. 

And behold, the word of the Lord 
came unto him, saying. This shall not 
be thine heir; but he that shall come 
forth out of thine own bowels shall be 
thine heir. (Genesis 15: 1-4.) 

And he said unto Abram, Know of a 
surety that thy seed shall be a stranger 
in a land that is not theirs, and shall 



37 



ABRAHAM 



THE COMPREHENSIVE ANALYSIS 



ABRAHAM 



serve them; and they shall afflict them 
four hundred years ; 

And also that nation whom they shall 
serve, will I judge : and afterward shall 
they come out with great substance. 

And thou shalt go to thy fathers in 
peace; thou shalt be buried in a good 
old age. (Genesis 15: 13-15.) 

In that same day the Lord made a 
covenant with Abram, saying, Unto thy 
seed have I given this land, from the 
river of Egypt unto the great river, the 
river Euphrates. (Genesis 15: 18.) 

Now Sarai, Abram's wife, bare him 
no children: and she had an handmaid, 
an Egyptian, whose name was Hagar. 
(Genesis 16: i.) 

And Hagar bare Abram a son; and 
Abram called his son's name, which 
Hagar bare, Ishmael. (Genesis 16: 

Covenant and Change of Name. 

And Abram fell on his face : and God 
talked with him, saying, 

As for me, behold, my covenant is 
with thee, and thou shalt be a father of 
many nations. 

Neither shall thy name any more be 
called Abram; but thy name shall be 
Abraham : for a father of many nations 
have I made thee. 

And I will make thee exceedingly 
fruitful, and I will make nations of 
thee ; and kings shall come out of thee. 

And I will establish my covenant be- 
tween me and thee, and thy seed after 
thee, in their generations, for an ever- 
lasting covenant ; to be a God unto thee, 
and to thy seed after thee. (Genesis 

17:3-70 
And God said, Sarah thy wife shall 

bear thee a son indeed; and thou shalt 

call his name Isaac : and I will establish 

my covenant with him for an everlast- 



38 



ing covenant, and with his seed after 
him. (Genesis 17: 19.) 

Birth of Isaac. 

And Abraham called the name of his 
son that was born unto him, whom 
Sarah bare to him, Isaac. (Genesis 21 : 

3-) 

Abraham's Temptation. 

And it came to pass after these 
things, that God did tempt Abraham, 
and said unto him, Abraham: and he 
said, Behold, here I am. 

And he said, Take now thy son, thine 
only son Isaac, whom thou lovest, and 
get thee into the land of Moriah; and 
offer him there for a burnt-offering 
upon one of the mountains which I will 
tell thee of. (Genesis 22: i, 2.) 

And Abraham lifted up his eyes, and 
looked, and behold behind him a ram 
caught in a thicket by his horns: and 
Abraham went and took the ram, and 
offered him up for a burnt-offering in 
the stead of his son. (Genesis 2,2,: 13.) 

Abraham's Death. 

And these are the days of the years 
of Abraham's life which he lived, an 
hundred threescore and fifteen years. 

Then Abraham gave up the ghost, 
and died in a good old age, an old man, 
and full of years; and was gathered to 
his people. 

And his sons Isaac and Ishmael 
buried him in the cave of Machpelah, 
in the field of Ephron the son of Zohar 
the Hittite, which is before Mamre. 
(Genesis 25 : 7-9.) 

Additional References. — Isaiah 41: 8; Jer- 
emiah 33 : 26 ; Micah 7 : 20 ; Luke i : 55, 73 ; 
John 8: 39; Acts 7: 2-5; Romans 4: 1-13 ; 
Galatians 3:6, 16; Hebrews 11: 8-10; James 
2:21; Matthew 3 : 9 ; 8 : 11; Luke 3 : 8 ; 16 : 
22 ; Romans 9:7; John 8 : 56. 



ABSALOM 



THE COMPREHENSIVE ANALYSIS 



ABSALOM 



ABSALOM. (See David, Joab, Tamar.) 

Ab'sa-lom — a form of a Hebrew word 
meaning "father of peace." The name of the 
third son of David, and his only son by 
Maacah, daughter of Talmai, king of Geshur. 
He was born about the year 1060 B.C. and 
grew up to be accounted the handsomest man 
in the kingdom, noted particularly for the re- 
markable beauty of his hair. His life was full 
of troubles and his death was a tragedy from 
which his aged father never quite recovered. 
We hear little about him until he took it upon 
himself to avenge the wrongs his sister, 
Tamar, had suffered at the hands of her 
half-brother Amnon, David's eldest son. 
Absalom bided his time and when an op- 
portunity offered, two years later, caused 
Amnon to be slain. At the great outcry 
raised over the killing, Absalom fled to the 
court of his grandfather, remaining three 
years. David, who loved his handsome son 
most fondly, was anxious for his return, 
which was brought about somewhat cleverly 
by Joab. 

Shortly after his return, Absalom seems to 
have begun plotting to succeed his father on 
the throne. He was at this time David's eldest 
surviving son, and the only one of truly royal 
descent on the maternal side. He thus felt 
that his rights were superior to those of Sol- 
omon, then a child. Absalom's beauty and 
popularity soon rallied around him a strong 
party, and he is said to have "stolen the hearts 
of the men of Israel." A revolt was pro- 
claimed and David was forced to flee from his 
capital, even David's most gracious counsel- 
lor, Ahithophel, going over to the rebel son. 
Ahithophel advised Absalom to kill David, 
but while he hesitated Joab succeeded in or- 
ganizing a force sufficient for Absalom's over- 
throw. Absalom's army was defeated in the 
forest of Ephraim, and he was killed as he 
fled, his beautiful hair catching in the limbs 
of a tree and holding him until Joab pierced 
him with darts. David's grief was intense. 

Absalom's character seems to have been an 
impetuous, impulsive, and wayward one. 
Adulation and flattery seem to have spoiled 
him after his return from exile, although the 
tragedy of Tamar doubtless had something to 
do with the wrecking- of his life. That he 
could inspire great love, however, is shown by 



the fact that even though he sought to de- 
throne his father David, the old king would 
have been glad to have died for his erring son. 

REFERENCES. 
Birth and Early History. 

And unto David were sons born in 
Hebron : and his first-born was Amnon, 
of Ahinoam the JezreeHtess ; 

And his second, Chileab, of Abigail 
the wife of Nabal the CarmeHte; and 
the third, Absalom the son of Maacah, 
the daughter of Talmai king of Geshur. 
(2 Samuel 3: 2, 3.) 

And it came to pass after this, that 
Absalom the son of David had a fair 
sister, whose name was Tamar; and 
Amnon the son of David loved her. (2 
Samuel 13: i.) 

And Absalom spake unto his brother 
Amnon neither good nor bad: for Ab- 
salom hated Amnon, because he had 
forced his sister Tamar. 

And it came to pass after two full 
years, that Absalom had sheep-shearers 
in Baal-hazor, which is beside Ephraim : 
and Absalom invited all the king's sons. 
(2 Samuel 13: 22, 2t,.) 

Now Absalom had commanded his 
servants, saying, Mark ye now when 
Amnon's heart is merry with wine, and 
when I say unto you. Smite Amnon; 
then kill him, fear not ; have not I com- 
manded you? be courageous, and be 
valiant. 

And the servants of Absalom did 
unto Amnon as Absalom had com- 
manded. Then all the king's sons 
arose, and every man gat him up upon 
his mule, and fled. (2 Samuel 13: 28, 
29.) 

But Absalom fled, and went to Tal- 
mai, the son of Ammihud, king" of 
Geshur. And David mourned for his 
son every day. 



39 



ABSALOM 



THE COMPREHENSIVE ANALYSIS 



ABSALOM 



So Absalom fled, and went to Geshur, 
and was there three years. 

And the soul of King David longed 
to go forth unto Absalom: for he was 
comforted concerning Amnon, seeing 
he was dead. (2 Samuel 13: 37-39.) 

Now Joab the son of Zeruiah per- 
ceived that the king's heart was toward 
Absalom. (2 Samuel 14: i.) 

So Joab arose and went to Geshur, 
and brought Absalom to Jerusalem. 

And the king said. Let him turn to 
his own house, and let him not see my 
face. So Absalom returned to his own 
house, and saw not the king's face. 

But in all Israel there was none to be 
so much praised as Absalom for his 
beauty: from the sole of his foot even 
to the crown of his head there was no 
blemish in him. 

And when he polled his head, (for it 
was at every year's end that he polled 
it; because the hair was heavy on him, 
therefore he polled it;) he weighed the 
hair of his head at two hundred shekels 
after the king's weight. (2 Samuel 14: 
23-26.) 

Plots against David. 

Absalom said moreover. Oh that I 
were made judge in the land, that every 
man which hath any suit or cause might 
come unto me, and I would do him 
justice ! 

And it was so, that when any man 
came nigh to him to do him obeisance, 
he put forth his hand, and took him, 
and kissed him. ♦ 

And on this manner did Absalom to 
all Israel that came to the king for 
judgment: so Absalom stole the hearts 
of the men of Israel. (2 Samuel 15: 

4-6.) 

But Absalom sent spies throughout 
all the tribes of Israel, saying. As soon 



as ye hear the sound of the trumpet, 
then ye shall say, Absalom reigneth in 
Hebron. (2 Samuel 15: 10.) 

And David said unto all his servants 
that were with him at Jerusalem, Arise, 
and let us flee ; for we shall not else es- 
cape from Absalom: make speed to de- 
part, lest he overtake us suddenly, and 
bring evil upon us, and smite the city 
with the edge of the sword. (2 Sam- 
uel 15: 14.) 

Revolt and Death. 

Moreover, Ahithophel said unto Ab- 
salom, Let me now choose out twelve 
thousand men, and I will arise and pur- 
sue after David this night : 

And I will come upon him while he 
is weary and weak-handed, and will 
make him afraid: and all the people 
that are with him shall flee ; and I will 
smite the king only. (2 Samuel 17: 
1,2.) 

And Absalom and all the men of 
Israel said. The counsel of Hushai the 
Archite is better than the counsel of 
Ahithophel. For the Lord had appoint- 
ed to defeat the good counsel of Ahith- 
ophel, to the intent that the Lord might 
bring evil upon Absalom. (2 Samuel 
17: 14.) 

And the king commanded Joab and 
Abishai and Ittai, saying. Deal gently 
for my sake with the young man, even 
with Absalom. And all the people 
heard when the king gave all the cap- 
tains charge concerning Absalom. 

So the people went out into the field 
against Israel; and the battle was in 
the wood of Ephraim. (2 Samuel 18: 
5,6.) 

And Absalom met the servants of 
David. And Absalom rode upon a 
mule, and the mule went under the thick 
boughs of a great oak, and his head 



40 



ABSTINENCE 



THE COMPREHENSIVE ANALYSIS 



ACCEPTABLE 



caught hold of the oak, and he was 
taken up between the heaven and the 
earth ; and the mule that was under him 
went away. (2 Samuel 18: 9.) 

Then said Joab, I may not tarry thus 
with thee. And he took three darts in 

this hand, and thrust them through the 
heart of Absalom, while he was yet 

[alive in the midst of the oak. (2 Sam- 

luel 18: 14.) 

And the king was much moved, and 
went up to the chamber over the gate, 

.and wept: and as he wept, thus he said, 

lO my son Absalom! my son, my son 
Absalom! would God I had died for 
thee, O Absalom, my son, my son! (2 
Samuel 18: 33.) 

["abstinence. (See Fasting, Temper- 
ance.) 

Ab'sti-nence — refraining from the use of 
certain things, such as forbidden luxuries, 
foods, drinks, or acts. It is distinguished 
from temperance, which is a moderate use of 
things, and from fasting, which is abstinence 
for a time only from a rehgious motive. 

REFERENCES. 
Jewish Abstinence. 

But flesh with the life thereof, which 
is the blood thereof, shall ye not eat. 
(Genesis 9:4.) 

Therefore the children of Israel eat 
not of the sinew which shrank, which is 
upon the hollow of the thigh, unto this 
day; because he touched the hollow of 
Jacob's thigh in the sinew that shrank. 
(Genesis 32: 32.) 

And ye shall be holy men unto me: 
neither shall ye eat any flesh that is torn 
of beasts in the field ; ye shall cast it to 
the dogs. (Exodus 22 : 31.) 

Ye shall not eat of any thing that 
dieth of itself: thou shalt give it unto 
the stranger that is in thy gates, that 
he may eat it ; or thou mayest sell it unto 



an alien: for thou art an holy people 
unto the Lord thy God. Thou shalt not 
seethe a kid in his mother's milk. 
(Deuteronomy 14: 21.) 

(See Leviticus 11 for flesh and meat for- 
bidden to the Jews.) 

Christian Abstinence. 

Wherefore, if meat make my brother 
to offend, I will eat no flesh while the 
world standeth, lest I make my brother 
to offend, (i Corinthians 8: 13.) 

That ye abstain from meats offered 
to idols, and from blood, and from 
things strangled, and from fornication: 
from which if ye keep yourselves, ye 
shall do well. Fare ye well. (Acts 15 ; 
29.) 

Abstain from all appearance of evil, 
(i Thessalonians 5: 22.) 

Forbidding to marry, and command- 
ing to abstain from meats, which God 
hath created to be received with thanks- 
giving of them which believe and know 
the truth. 

For every creature of God is good, 
and nothing to be refused, if it be re- 
ceived with thanksgiving. ( i Timothy 

4:3>4-) 

Dearly beloved, I beseech you, as 
strangers and pilgrims, abstain from 
fleshly lusts, which war against the 
soul, (i Peter 2: 11.) 

ACCEPTABLE. 

Ac-cept'a-ble — pleasing, receivable, good 
in the sight of, well-pleasing. 

REFERENCES. 

And of Asher he said. Let Asher be 
blessed with children; let him be ac- 
ceptable to his brethren, and let him dip 
his foot in oil. (Deuteronomy 33: 
24.) 

Let the words of my mouth, and the 



41 



ACCEPTABLE 



THE COMPREHENSIVE ANALYSIS 



ACCEPTED 



meditation of my heart, be acceptable 
in thy sight, O Lord, my strength, and 
my redeemer. (Psalm 19: 14.) 

The lips of the righteous know what 
is acceptable: but the mouth of the 
wicked speaketh frowardness. (Prov- 
erbs 10: 32.) 

To do justice and judgment is more 
acceptable to the Lord than sacrifice. 
(Proverbs 21 : 3.) 

The Preacher sought to find out ac- 
ceptable words: and that which was 
written was upright, even words of 
truth. (Ecclesiastes 12: 10.) 

To proclaim the acceptable year of 
the Lord, and the day of vengeance of 
our God; to comfort all that mourn. 
(Isaiah 61 : 2.) 

Wherefore, O king, let my counsel be 
acceptable unto thee, and break off thy 
sins by righteousness, and thine iniqi- 
ties by shewing mercy to the poor ; if it 
may be a lengthening of thy tranquil- 
ity. (Daniel 4: 27.) 

I beseech you therefore, brethren, 
by the mercies of God, that ye present 
your bodies a living sacrifice, holy, ac- 
ceptable unto God, which is your rea- 
sonable service. 

And be not conformed to this world : 
but be ye transformed by the renewing 
of your mind, that ye may prove what 
is that good, and acceptable, and perfect 
will of God. (Romans 12: i, 2.) 

For he that in these things serveth 
Christ, is acceptable to God, and ap- 
proved of men. (Romans 14: 18.) 

Proving what is acceptable unto the 
Lord. (Ephesians5: 10.) 

For this is good and acceptable in the 
sight of God our Saviour. ( i Timothy 

2: 3-) ^ 

But if any widow have children or 
nephews, let them learn first to shew 
piety at home, and to requite their par- 



ents ; for that is good and acceptable be- 
fore God. ( I Timothy 5:4.) 

Ye also, as lively stones, are built up 
a spiritual house, an holy priesthood, to 
offer up spiritual sacrifices, acceptable 
to God by Jesus Christ, (i Peter 2: 

5.) 

For what glory is it, if, when ye be 

buffeted for your faults, ye shall take it 

patiently? but if, when ye do well, and 

suffer for it, ye take it patiently, this is 

acceptable with God. ( i Peter 2 : 20. ) 

ACCEPTATION. 

Ac'cep-ta'tion — the act of receiving; full 



reception. 



REFERENCE. 



This is a faithful saying, and worthy 
of all acceptation, that Christ Jesus 
came into the world to save sinners; of 
whom I am chief, (i Timothy i : 15.) 

ACCEPTED. 

Ac-cept'ed — received, found good, well- 
pleasing. 

REFERENCES. 

If thou doest well, shalt thou not be 
accepted ? and if thou doest not well, sin 
lieth at the door : and unto thee shall be 
his desire, and thou shalt rule over him. 
(Genesis 4:7.) 

Even them will I bring to my holy 
mountain, and make them joyful in my 
house of prayer: their burnt-offerings 
and their sacrifices shall be accepted 
upon mine altar; for mine house shall 
be called an house of prayer for all peo- 
ple. (Isaiah 56: 7.) 

And he said. Verily I say unto you, 
no Prophet is accepted in his own coun- 
try. (Luke 4: 24.) 

But in every nation, he that feareth 
him, and worketh righteousness, is ac- 
cepted with him. (Acts 10: 35.) 



42 



ACCESS 



THE COMPREHENSIVE ANALYSIS 



ACCURSED 



Wherefore we labour, that, whether 
present or absent, we may be accepted 
of him. (2 Corinthians 5:9.) 

For he saith, I have heard thee in a 
time accepted, and in the day of salva- 
tion have I succoured thee : behold, now 
is the accepted time, behold, now is the 
day of salvation. (2 Corinthians 6:2.) 

For if there be first a willing mind, 
it is accepted according to that a man 
hath, and not according to that he hath 
not. (2 Corinthians 8: 12.) 

ACCESS. (See God, Christ, Holy Spirit.) 

Ac'cESS — a coming to, a near approach, ad- 
mission. Used in the Bible chiefly with ref- 
erence to the approach by faith of one of God's 
children to Him. 

REFERENCES. 

By whom also we have access by 
faith into this grace wherein we stand, 
and rejoice in hope of the glory of God. 
(Romans 5:2.) 

For through him we both have an ac- 
cess by one Spirit unto the Father. 
(Ephesians 2: 18.) 

In whom we have boldness and ac- 
cess, with confidence, by the faith of 
him. (Ephesians 3: 12.) 

Additional and Collateral References. — 
Hebrews 7: 19; 10: 19; Isaiah 55: 6; Hosea 
14: 2; Joel 2: 12; John 14: 6; James 4:8; 
Psalms 65 : 4 ; 73 : 28 ; Isaiah 2:3; Jeremiah 
31: 6. 

ACCURSED. (See Achan.) 

Ac-curs'ed — ^under a curse ; doomed to de- 
struction or misery ; sentenced to be turned 
over to the powers of evil ; under the divine 
wrath. 

REFERENCES. 

His body shall not remain all night 
upon the tree, but thou shalt in any 
wise bury him that day; (for he that is 



hanged is accursed of God) ; that thy 
land be not defiled, which the Lord thy 
God giveth thee for an inheritance. 
(Deuteronomy 21: 23.) 

And the city shall be accursed, even 
it, and all that are therein, to the Lord : 
only Rahab the harlot shall live, she and 
all that are with her in the house, be- 
cause she hid the messengers that we 
sent. (Joshua 6: 17.) 

And ye, in any wise keep yourselves 
from the accursed thing, lest ye malce 
yourselves accursed, when ye take of 
the accursed thing, and make the camp 
of Israel a curse, and trouble it. 
(Joshua 6: 18.) 

But the children of Israel committed 
a trespass in the accursed thing: for 
Achan, the son of Carmi, the son of 
Zabdi, the son of Zerah, of the tribe 
of Judah, took of the accursed thing: 
and the anger of the Lord was kindled 
against the children of Israel. (Joshua 
7: I.) 

Israel hath sinned, and they have also 
transgressed my covenant which I com- 
manded them : for they have even taken 
of the accursed thing, and have also 
stolen, and dissembled also, and they 
have put it even among their own 
stuff. 

Therefore the children of Israel 
could not stand before their enemies, 
but turned their backs before their en- 
emies, because they were accursed: 
neither will I be with you any more, 
except ye destroy the accursed from 
among you. (Joshua 7: 11, 12.) 

And it shall be, that he that is taken 
with the accursed thing shall be burnt 
with fire, he and all that he hath: be- 
cause he hath transgressed the cove- 
nant of the Lord, and because he hath 
wrought folly in Israel. (Joshua 7: 

I5-) 



43 



ACELDAMA 



THE COMPREHENSIVE ANALYSIS 



ACHAN 



For I could wish that myself were 
accursed from Christ, for my brethren, 
my kinsmen according to the flesh. 
(Romans 9:3.) 

Wherefore I give you to understand, 
that no man speaking by the Spirit of 
God, calleth Jesus accursed: and that 
no man can say that Jesus is the Lord, 
but by the Holy Ghost. ( i Corinthians 
12: 3.) 

But though we, or an angel from 
heaven, preach any other gospel unto 
you than that which we have preached 
unto you, let him be accursed. (Gala- 
tians 1:8.) 

ACELDAMA. 

A-cel'da-ma — meaning "the field of blood." 
This is a name of Syro-Chaldaic origin ap- 
plied to the field purchased with the money 
for which Judas betrayed Christ, and used as 
a burial-place for strangers. A field on the 
slope of the hills beyond the valley of Hin- 
nom, south of Mount Zion, near Jerusalem, 
is pointed out as the original Aceldama. A 
ruined charnel-house occupies a part of it. 
There are no marks to point out its exact 
bounds. 

REFERENCES. 

And the chief priests took the silver 
pieces, and said, It is not lawful for to 
put them into the treasury, because it 
is the price of blood. 

And they took counsel, and bought 
with them the potter's field, to bury 
strangers in. 

Wherefore that field was called. The 
field of blood, unto this day. (Matthew 
2y\ 6-8.) 

And it was known unto all the dwell- 
ers at Jerusalem ; insomuch as that field 
is called in their proper tongue, Acel- 
dama, that is to say, The field of blood. 
(Acts 1 : 19.) 



ACHAN. 

A'cHAN — a form of a Hebrew word mean- 
ing "trouble" or "troublesome." The name 
of a Judahite who, at the siege of Jericho, 
could not resist the temptation to take certain 
valuable things from the loot of the city 
which had been declared accursed, a deed 
which he later confessed. He was stoned, 
along with his family and his possessions. 

REFERENCES. 

But the children of Israel committed 
a trespass in the accursed thing: for 
Achan, the son of Carmi, the son of 
Zabdi, the son of Zerah, of the tribe of 
Judah, took of the accursed thing: and 
the anger of the Lord was kindled 
against the children of Israel. (Joshua 
7: I.) 

And he brought his household man 
by man; and Achan, the son of Carmi, 
the son of Zabdi, the son of Zerah, of 
the tribe of Judah, was taken. 

And Joshua said unto Achan, My 
son, give, I pray thee, glory to the Lord 
God of Israel, and make confession unto 
him; and tell me now what thou hast 
done ; hide it not from me. 

And Achan answered Joshua, and 
said. Indeed I have sinned against the 
Lord God of Israel, and thus and thus 
have I done : 

When I saw among the spoils a good- 
ly Babylonish garment, and two hun- 
dred shekels of silver, and a wedge of 
gold of fifty shekels weight, then I 
coveted them, and took them; and, 
behold, they are hid in the earth in the 
midst of my tent, and the silver un- 
der it. 

So Joshua sent messengers, and they 
ran unto the tent; and, behold, it was 
hid in his tent, and the silver under it. 

And they took them out of the midst 
of the tent, and brought them unto 
Joshua, and unto all the children of 



44 



ADAM 



THE COMPREHENSIVE ANALYSIS 



ADAM 



Israel, and laid them out before the 
Lord. 

And Joshua, and all Israel with him, 
took Achan the son of Zerah, and the 
silver, and the garment, and the wedge 
of gold, and his sons, and his daugh- 
ters, and his oxen, and his asses, and 
his sheep, and his tent, and all that he 
had: and they brought them unto the 
valley of Achor. 

And Joshua said, Why hast thou 
troubled us ? the Lord shall trouble thee 
this day. And all Israel stoned him 
with stones, and burned them with fire, 
after they had stoned them with stones. 
(Joshua 7: 18-25.) 

Did not Achan the son of Zerah com- 
mit a trespass in the accursed thing, 
and wrath fell on all the congregation 
of Israel? and that man perished not 
alone in his iniquity. (Joshua 22 : 20.) 

ADAM. (See Creation, Christ, Eden, Eve, 
Fall.) 

Ad'am — a form of a very ancient Hebrew 
M'^ord meaning "red" or "red earth." It is 
the name given to the first created man. It 
also seems to have been used as a word ex- 
pressive of the human race in general, and 
when used in this way was translated "man." 
According to the Bible Adam was created by 
God "in his own image" out "of the dust of 
the ground." This indicates that the first 
man was created in maturity. The creation 
of woman followed, according to the narra- 
tive of Genesis i and 2. Subsequently came 
the sin and fall of Adam and Eve, with their 
expulsion from the Garden of Eden, with the 
curse upon their heads that entailed sin and 
suffering for the entire human race, their de- 
scendants. Figuratively, Adam is represented 
in the Bible as a breaker of covenants, as a 
coverer of transgressions, as the source of 
death and death to his posterity, and also as 
a figure of the promised Messiah, in that he 
is a son of God. Jesus Christ, the second 
Adam, was so-called because of a certain 
similitude to the first Adam, being peculiarly 



the Son of God ; the express image of His 
person, a new thing created in the earth, and 
the ornament and center of His works ; the 
head of mankind in a new and better cove- 
nant, and all things are subjected to Him, as 
were all created things subjected to the first 
Adam before the Fall. 

REFERENCES. 

Adam as Mankind. 

And God said. Let us make man in 
our image, after our likeness: and let 
them have dominion over the fish of 
the sea, and over the fowl of the air, 
and over the cattle, and over all the 
earth, and over every creeping thing 
that creepeth upon the earth. 

So God created man in his own 
image, in the image of God created he 
him; male and female created he them. 
(Genesis i : 26, 27.) 

This is the book of the generations of 
Adam: In the day that God created 
man, in the likeness of God made he 
him: 

Male and female created he them; 
and blessed them, and called their name 
Adam, in the day when they were cre- 
ated. (Genesis 5: i, 2.) 

Adam the First Man. 

And the Lord God formed man of the 
dust of the ground, and breathed into 
his nostrils the breath of life ; and man 
became a living soul. 

And the Lord God planted a garden 
eastward in Eden ; and there he put the 
man whom he had formed. (Genesis 

2:7,8.) 

And out of the ground the Lord God 

formed every beast of the field, and ev- 
ery fowl of the air, and brought them 
unto Adam to see what he would call 
them ; and whatsoever Adam called ev- 
ery living creature, that was the name 
thereof. 



45 



ADAM 



THE COMPREHENSIVE ANALYSIS 



ADONIJAH 



And Adam gave names to all cattle, 
and to the fowl of the air, and to every 
beast of the field: but for Adam there 
was not found an help meet for him. 

And the Lord God caused a deep 
sleep to fall upon Adam, and he slept; 
and he took one of his ribs, and closed 
up the flesh instead thereof. (Genesis 
2: 19-21.) 

And Adam called his wife's name 
Eve, because she was the mother of all 
living. (Genesis 3: 20.) 

And Adam lived an hundred and 
thirty years, and begat a son in his own 
likeness, after his image ; and called his 
name Seth: 

And the days of Adam after he had 
begotten Seth were eight hundred 
years: and he begat sons and daugh- 
ters. (Genesis 5: 3, 4.) 

And all the days that Adam lived 
were nine hundred and thirty years: 
and he died. (Genesis 5:5.) 

Adam's Transgression. 

And unto Adam he said. Because 
thou hast hearkened unto the voice of 
thy wife, and hast eaten of the tree of 
which I commanded thee, saying. Thou 
shalt not eat of it : cursed is the ground 
for thy sake; in sorrow shalt thou eat 
of it all the days of thy life. (Genesis 

If I covered my transgressions as 
Adam, hiding mine iniquity in my 
bosom. (Job 31: 33.) 

Nevertheless, death reigned from 
Adam to Moses, even over them that 
had not sinned after the similitude of 
Adam's transgression, who is the figure 
of him that was to come. (Romans 5 : 
14.) 
Relation to Second Adam. 

Which was the son of Enos, which 
was the son of Seth, which was the son 



46 



of Adam, which was the son of God. 
(Luke 3: 38.) 

For as in Adam all die, even so in 
Christ shall all be made alive. (i 
Corinthians 15: 22.) 

And so it is written, The first man 
Adam was made a living soul, the last 
Adam was made a quickening spirit. 
(i Corinthians 15: 45.) 

Additional References. — Genesis i: 2, 3; 
I Timothy 2: 13, 14; Jude i: 14. 

ADONIJAH. 

Ad-o-ni'jah — a form of a Hebrew word 
meaning' "my lord is Jehovah." The name 
of the fourth son of David. After Absalom's 
death Adonijah set up pretensions to the 
throne and was supported by Joab and some 
of the important officers of the realm. David, 
in obedience to the Divine command, had 
Solomon proclaimed and crowned, thus shut- 
ting of¥ Adonijah's claim. He was granted 
pardon ; but after David's death he again be- 
gan plotting, and was put to death by Solo- 
mon's order. 

REFERENCES. 

And the fourth, Adonijah the son of 
Haggith; and the fifth, Shephatiah the 
son of Abital. (2 Samuel 3: 4.) 

Then Adonijah the son of Haggith 
exalted himself, saying, I will be king: 
and he prepared him chariots and 
horsemen, and fifty men to run before 
him. (i Kings 1:5.) 

And he conferred with Joab the son 
of Zeruiah, and with Abiathar the 
priest: and they, following Adonijah, 
helped him. ( i Kings 1:7.) 

And Nathan said, My lord, O king, 
hast thou said, Adonijah shall reign 
after me, and he shall sit upon my 
throne ? 

For he is gone down this day, and 
hath slain oxen, and fat cattle, and 
sheep in abundance, and hath called all 
the king's sons, and the captains of the 



ADOPTION 



THE COMPREHENSIVE ANALYSIS 



ADOPTION 



host, and Abiathar the priest; and be- 
hold, they eat and drink before him, 
and say, God save king Adonijah. (i 
Kings i: 24,25.) 

And Adonijah feared because of 
Solomon, and arose, and went, and 
caught hold on the horns of the altar. 

And it was told Solomon, saying. Be- 
hold, Adonijah feareth king Solomon: 
for lo, he hath caught hold on the horns 
of the altar, saying, Let king Solomon 
swear unto me to-day that he will not 
slay his servant with the sword. 

And Solomon said. If he will shew 
himself a worthy man, there shall not 
an hair of him fall to the earth: but if 
wickedness shall be found in him, he 
shall die. 

So king Solomon sent, and they 
brought him down from the altar. And 
he came and bowed himself to king 
Solomon: and Solomon said unto him, 
Go to thine house. ( i Kings i : 50- 

53-) 

And king Solomon sent by the hand 

of Benaiah the son of Jehoiada ; and he 
fell upon him that he died, (i Kings 
2:25.) 

ADOPTION. 

A-dop'tion — the act of taking the child of 
other parents to be one's own child. In the 
Bible, instances of adoption are exceedingly 
rare, Mosaic law having so regulated families 
that even if a man died without children some 
sort of a representative posterity was secured 
to him. In almost all of the cases the adop- 
tion was through the female side, wives tak- 
ing the children of servants by their husbands 
as their own. The word or thought is more 
often used in the Bible to indicate the benign 
purpose of God in accepting as His children 
those of mankind that accept Him. 

REFERENCES. 
Adoption by God the Father. 

But as many as received him, to them 
gave he power to become the sons of 



God, even to them that believe on his 
name. (John i : 12.) 

Jesus saith unto her. Touch me not: 
for I am not yet ascended to my Fa- 
ther: hut go to my brethren, and say 
unto them, I ascend unto my Father 
and your Father, and to my God and 
your God. (John 20: 17.) 

For as many as are led by the Spirit 
of God, they are the sons of God. ( Ro- 
mans 8: 14.) 

And will be a Father unto you, and 
ye shall be my sons and daughters, saith 
the Lord Almighty. (2 Corinthians 
6: 18.) 

Having predestinated us unto the 
adoption of children by Jesus Christ to 
himself, according to the good pleasure 
of his will. (Ephesians 1:5.) 

To redeem them that were under the 
law, that we might receive the adoption 
of sons. (Galatians 4:5.) 

Of his own will begat he us with the 
word of truth, that we should be a kind 
of first-fruits of his creatures. (James 
i: 18. 

Behold what manner of love the Fa- 
ther hath bestowed upon us, that we 
should be called the sons of God ! there- 
fore the world knoweth us not, because 
it knew himjiot. (i John 3:1.) 

Adoption of the Gentiles. 

And I will set a sign among them, 
and I will send those that escape of 
them unto the nations, to Tarshish, Pul, 
and Lud, that draw the bow, to Tubal, 
and Javan, to the isles afar off, that 
have not heard my fame, neither have 
seen my glory; and they shall declare 
my glory among the Gentiles. (Isaiah 
66: 19.) 

And I will sow her unto me in the 
earth; and I will have mercy upon her 
that had not obtained mercy ; and I will 




47 



ADULLAM 



THE COMPREHENSIVE ANALYSIS 



ADVOCATE 



say to them which were not my people, 
Thou art my people ; and they shall say, 
Thou art my God. (Hosea 2 : 23.) 

And not only they, but ourselves also, 
which have the first-fruits of the Spirit, 
even we ourselves groan within our- 
selves, waiting for the adoption, to wit, 
the redemption of our body. (Romans 
8:23.) 

ADULLAM. 

A-dul'lam — a form of a Hebrew word 
meaning "people's justice." The name was 
applied to a cave wherein David took refuge 
and which he used as a stronghold during the 
Saulian persecutions. The exact location of 
it is in doubt, but it seems to have been one 
of a number of large caves in the vicinity of 
Bethlehem or in the mountainous regions west 
of Judah toward the Dead Sea. There is evi- 
dence to support both contentions, although 
the weight of it inclines to the Bethlehem 
location. 

REFERENCES. 

David therefore departed thence, and 
escaped to the cave Adullam : and when 
his brethren and all his father's house 
heard it, they went down thither to him. 
(i Samuel 22: i.) 

And three of the thirty chief went 
down, and came to David in the har- 
vest-time unto the cave of Adullam: 
and the troop of the Philistines pitched 
in the valley of Rephaim. (2 Samuel 

23: I3-) 

ADVENT, SECOND. (See Millennium.) 

ADVERSARY. (See Devil, Satan.) 

Ad'ver-sa-ry — an enemy ; an antagonist ; 
one who is opposed to you more or less bitter- 
ly; also used as a synonym for Satan as the 
great antagonist of the human race and an 
enemy of good. 



48 



REFERENCES. 

But if thou shalt indeed obey his 
voice, and do all that I speak; then I 
will be an enemy unto thine enemies, 
and an adversary unto thine adversa- 
ries. (Exodus 23: 22.) 

And Esther said. The adversary and 
enemy is this wicked Haman. Then 
Haman was afraid before the king and 
the queen. (Esther j: (^.^ 

Therefore saith the Lord, the Lord 
of hosts, the mighty One of Israel, Ah, 
I will ease me of mine adversaries, and 
avenge me of mine enemies. (Isaiah 
i: 24.) 

And he shewed me Joshua the high 
priest standing before the angel of the 
Lord, and Satan standing at his right 
hand to resist him. (Zechariah 3:1.) 

Be sober, be vigilant; because your 
adversary the devil, as a roaring lion, 
walketh about, seeking whom he may 
devour. ( i Peter 5:8.) 

Additional References. — Numbers 22 : 22 ; 
I Samuel i : 6 ; i Samuel 29 : 4 ; i Kings 5 : 
4; I Kings 11: 14; Job 31: 35; Psalms 74: 
10; Isaiah 50: 8; Lamentations i: 10; Luke 
18 : 3 ; I Timothy 5 : 14 ; Hebrews 10 : 2"] ; 
Philippians i: 28; i Corinthians 16: 9; Luke 
3: 17; 21: 15; Lamentations 2: 17; Psalm 
109: 20, 29. 

ADVOCATE. (See Christ, Comforter, God, 
Holy Ghost, Mediator, Propitiation.) 

Ad'vo-cate — one who pleads the cause of 
another. One who exhorts, defends, com- 
forts, or prays for another. Christ called the 
Holy Spirit the Advocate and John gives the 
same appellation to Christ Himself. The 
Greek word so translated, paraclaytos (para- 
clete) is also translated "comforter." 

REFERENCES. 

And I zvill pray the Father, and he 
shall give you another Comforter, that 
he may abide with you for ever. (John 
14: 16.) 






AFFLICTION 



THE COMPREHENSIVE ANALYSIS 



AFFLICTION 



But when the Comforter is come, 
whom I will send unto you from the 
Father, even the Spirit of truth, which 
proceedeth from the Father, he shall 
testify of me. (John 15: 26.) 

Nevertheless, I tell you the truth: It 
is expedient for you that I go azvay: 
for if I go not away, the Comforter will 
not come unto you; but if I depart, I 
will send him unto you. (John. 16: 7.) 

Who is he that condemneth ? It is 
Christ that died, yea rather, that is 
risen again, who is even at the right 
hand of God, who also maketh interces- 
sion for us. (Romans 8: 34.) 

Wherefore he is able also to save 
them to the uttermost that come unto 
Gpod by him, seeing he ever liveth to 
make intercession for them. (Hebrews 
7: 25.) 

My little children, these things write 
I unto you, that ye sin not. And if any 
man sin we have an advocate with the 
Father, Jesus Christ the righteous. ( i 
John 2: I.) 

AFFLICTION. (See Repentance, Persecu- 
tion, Trouble, Tribulation.) 

Af-flic'tion — the cause of continued pain 
of body or mind; the state of being in con- 
tinuous pain of body or mind; all manner of 
distress, persecution, oppression, pain, or sor- 
row ; anything that causes sorrow. 

REFERENCES. 
Affliction as the Result of Sin. 

Howbeit, because by this deed thou 
hast given great occasion to the ene- 
mies of the Lord to blaspheme, the child 
also that is born unto thee shall surely 
die. (2 Samuel 12: 14.) 

For we are consumed by thine anger, 
and by thy wrath are we troubled. 
(Psalm 90: 7.) 

Although affliction cometh not forth 



of the dust, neither doth trouble spring 
out of the ground ; 

Yet man is born unto trouble, as the 
sparks fly upward. (Job 5 : 6, 7.) 

Affliction Comes from God. 

And he said unto Abram, Know of 
a surety that thy seed shall be a stran- 
ger in a land that is not theirs, and shall 
serve them; and they shall afflict them 
four hundred years. (Genesis 15: 13.) 

And while he yet talked with them, 
behold, the messenger came down unto 
him : and he said. Behold, this evil is of 
the Lord; what should I wait for the 
Lord any longer? (2 Kings 6: 33.) 

If I be wicked, woe unto me ; and if I 
be righteous, yea will I not lift up my 
head. I am full of confusion; there- 
fore see thou mine affliction. (Job 10: 

I5-) 

Thou broughtest us into the net; 
thou laidest affliction upon our loins. 
(Psalm 66: 11.) 

Afflictions Sent in Love and Mercy. 

But as for you, ye thought evil 
against me; but God meant it unto 
good, to bring to pass, as it is this day, 
to save much people alive. (Genesis 
50: 20.) 

Who fed thee in the wilderness with 
manna, which thy fathers knew not, 
that he might humble thee, and that he 
might prove thee, to do thee good at thy 
latter end. (Deuteronomy 8: 16.) 

I know, O Lord, that thy judgments 
are right, and that thou in faithfulness 
hast afflicted me. ( Psalm 119:75.) 

And I will cause you to pass under 
the rod, and I will bring you into the 
bond of the covenant. (Ezekiel 20: 

37-) 

Then shall they deliver you up to be 

afflicted, and shall kill you: and ye shall 




49 



AFFLICTION 



THE COMPREHENSIVE ANALYSIS 



AFFLICTION 



be hated of all nations for my name's 
sake. (Matthew 24: 9.) 

Save that the Holy Ghost witnesseth 
in every city, saying, that bonds and 
afflictions abide me. (Acts 20: 23.) 

For I reckon, that the sufferings of 
this present time are not worthy to be 
compared with the glory which shall be 
revealed in us. (Romans 8: 18.) 

For whom the Lord loveth he chas- 
teneth, and scourgeth every son whom 
he receiveth. (Hebrews 12: 6.) 

Take, my brethren, the prophets, who 
have spoken in the name of the Lord, 
for an example of suffering affliction, 
and of patience. (James 5: 10.) 

Support under Affliction. 

When thou passest through the wa- 
ters, I will be with thee; and through 
the rivers, they shall not overflow thee : 
when thou walkest through the fire, 
thou shalt not be burned; neither shall 
the flame kindle upon thee. (Isaiah 43 : 

2.) 

O Lord, my strength and my fortress, 
and my refuge in the day of affliction, 
the Gentiles shall come unto thee from 
the ends of the earth, and shall say, 
Surely our fathers have inherited lies, 
vanity, and things wherein there is no 
profit. (Jeremiah 16: 19.) 

But I will deliver thee in that day, 
saith the Lord: and thou shalt not be 
given into the hand of the men of whom 
thou art afraid. (Jeremiah 39: 17.) 

The Lord is good, a strong hold in 
the day of trouble; and he knoweth 
them that trust in him. (Nahum i: 

Come unto me, all ye that labour, and 
are heavy laden, and I will give you 
rest. (Matthew 11: 28.) 

Peace I leave with you, my peace I 
give unto you: not as the world giveth. 



give I unto you. Let not your heart be 
troubled, neither let it be afraid. (John 
14: 27.) 

For in that he himself hath suffered^ 
being tempted, he is able to succour 
them that are tempted. (Hebrews 2: 
18.) 

Comfort under Affliction. 

For in the time of trouble he shall 
hide me in his pavilion : in the secret of 
his tabernacle shall he hide me ; he shall 
set me up upon a rock. (Psalm 27: 5.) 

Sing, O heavens; and be joyful, O 
earth; and break forth into singing, O 
mountains : for the Lord hath comfort- 
ed his people, and will have mercy upon 
his afflicted. (Isaiah 49: 13.) 

Then shall the virgin rejoice in the 
dance, both young men and old togeth- 
er: for I will turn their mourning into 
joy, and will comfort them, and make 
them rejoice from their sorrow. (Jere- 
miah 31 : 13.) 

Blessed are they that mourn: for they 
shall be comforted. (Matthew 5:4.) 

And when the Lord saw her, he had 
compassion on her, and said unto her, 
Weep not. (Luke 7: 13.) 

Verily, verily, I say unto you, that ye 
shall zveep and lament, but the world 
shall rejoice: and ye shall be sorrowful, 
but your sorrow shall be turned into 
joy. (John 16: 20.) 

These things I have spoken unto you, 
that in me ye might have peace. In the 
world ye shall have tribulation, but be 
of good cheer: I have overcome the 
world. (John 16: 33.) 

Who comforteth us in all our tribu- 
lation, that we may be able to comfort 
them which are in any trouble by the 
comfort wherewith we ourselves are 
comforted of God. (2 Corinthians i : 
4.) 



50 



r 



AFFLICTION 



THE COMPREHENSIVE ANALYSIS 



AFFLICTION 



Objects and Effects. 

But when we are judged, we are 
chastened of the Lord, that we should 
not be condemned with the world, (i 
Corinthians ii : 32.) 

For our light affliction, which is but 
for a moment, worketh for us a far 
more exceeding and eternal weight of 
glory. (2 Corinthians 4 : 17.) 

But the God of all grace, who hath 
called us unto his eternal glory b}' 
Christ Jesus, after that ye have suffered 
a while, make you perfect, stablish, 
strengthen, settle you. ( i Peter 5 : 10.) 

Endurance of Affliction. 

The Lord gave, and the Lord hath 
taken away; blessed be the name of the 
Lord. (Job i : 21.) 

But he said unto her, Thou speakest 
as one of the foolish women speaketh. 
What! shall we receive good at the 
hand of God, and shall we not receive 
evil? In all this did not Job sin with 
his lips. (Job 2: 10.) 

Behold, happy is the man whom God 
correcteth: therefore despise not thou 
the chastening of the Almighty. (Job 

Though he slay me, yet will I trust in 
him : but I will maintain mine own wavs 
before him. (Job 13: 15.) 

I was dumb, I opened not my mouth ; 
because thou didst it. (Psalm 39: 9.) 

In your patience possess ye your 
souls. (Luke 21: 19.) 

Rejoicing in hope; patient in tribula- 
tion; continuing instant in prayer. 
(Romans 12: 12.) 

So that we ourselves glory in you in 
the churches of God, for your patience 
and faith in all your persecutions and 
tribulations that ye endure. (2 Thes- 
salonians 1:4.) 



Supplication under Affliction. 

In those days was Hezekiah sick unto 
death. And the prophet Isaiah the son 
of Amoz came to him, and said unto 
him, Thus saith the Lord, Set thine 
house in order; for thou shalt die, and 
not live. 

Then he turned his face to the wall, 
and prayed unto the Lord. (2 Kings 
20: I, 2.) 

And Asa cried unto the Lord his God, 
and said, Lord, it is nothing with thee 
to help, whether with many, or with 
them that have no power: help us, O 
Lord our God ; for we rest on thee, and 
in thy name we go against this multi- 
tude. O Lord, thou art our God; let 
not man prevail against thee. (2 
Chronicles 14: 11.) 

I have surely heard Ephraim be- 
moaning himself thus ; Thou hast chas- 
tised me, and I was chastised, as a bul- 
lock unaccustomed to the yoke: turn 
thou me, and I shall be turned ; for thou 
art the Lord my God. (Jeremiah 31: 
18.) 

Remember, O Lord, what is come 
upon us : consider, and behold our re- 
proach. (Lamentations 5:1.) 

And I set my face unto the Lord God, 
to seek by prayer and supplications, 
with fasting, and sackcloth, and ashes. 
(Daniel 9:3.) 

And he went a little further, and fell 
on his face, and prayed, saying, O my 
Father, if it be possible, let tJiis cup 
pass from me: nevertheless, not as I 
will, but as thou wilt. (Matthew 26: 

39-) 

And lest I should be exalted above 

measure through the abundance of the 
revelations, there was given to me a 
thorn in the flesh, the messenger of 
Satan to buffet me, lest I should be ex- 
alted above measure. 



51 



AFFLICTION 



THE COMPREHENSIVE ANALYSIS 



AFFLICTION 



For this thing I besought the Lord 
thrice, that it might depart from me. 
(2 Corinthians 12: 7, 8.) 

Is any among you afflicted? let him 
pray. Is any merry? let hhn sing 
psalms. (James 5: 13.) 

Brings Confession and Repentance. 

Therefore the people came to Moses, 
and said, We have sinned, for we have 
spoken against the Lord, and against 
thee; pray unto the Lord, that he take 
away the serpents from us. And Moses 
prayed for the people. (Numbers 21: 

7-) 

I have sinned; what shall I do unto 

thee, O thou preserver of men? why 

hast thou set me as a mark against 

thee, so that I am a burden to myself? 

(Job 7: 20.) 

I acknowledged my sin unto thee, 

and mine iniquity have I not hid. I 

said, I will confess my transgressions 

unto the Lord; and thou forgavest the 

iniquity of my sin. Selah. (Psalm 32: 

5-) 

Come, and let us return unto the 

Lord : for he hath torn, and he will heal 

us ; he hath smitten, and he will bind us 

up. (Hosea 6:1.) 

I will bear the indignation of the 
Lord, because I have sinned against 
him, until he plead my cause, and ex- 
ecute judgment for me: he will bring 
me forth to the light, and I shall behold 
his righteousness. (Micah 7:9.) 

/ will arise and go to my father, and 
will say unto him, Father, I have sinned 
against heaven and before thee. (Luke 
15:18.) 

Deliverances from Affliction. 

I sought the Lord, and he heard me, 
and delivered me from all my fears. 
(Psalm 34: 4.) 



Many are the afflictions of the right- 
eous: but the Lord delivereth him out 
of them all. (Psalm 34: 19.) 

He brought me up also out of an hor- 
rible pit, out of the miry clay, and set 
my feet upon a rock, and established 
my goings. ( Psalm 40 : 2. ) 

In all their affliction he was afflicted, 
and the angel of his presence saved 
them: in his love and in his pity he 
redeemed them; and he bare them, and 
carried them all the days of old. (Isa- 
iah 63 : 9. ) 

Then Jonah prayed unto the Lord, 
his God out of the fish's belly. 

And said, I cried by reason of mine 
affliction unto the Lord, and he heard 
me; out of the belly of hell cried I, and 
thou heardest my voice. (Jonah 2: i, 

Persecutions, afflictions, which came 
unto me at Antioch, at Iconium, at 
Lystra; what persecutions I endured: 
but out of them all the Lord delivered 
me. (2 Timothy 3: 11.) 

Notwithstanding, the Lord stood 
with me, and strengthened me ; that by 
me the preaching might be fully known, 
and that all the Gentiles might hear; 
and I was delivered out of the mouth of 
the lion. 

And the Lord shall deliver me from 
every evil work, and will preserve me 
unto his heavenly kingdom; to whom 
be glory for ever and ever. Amen. (2 
Timothy 4: 17, 18.) 

Benefits of Affliction. 

But he knoweth the way that I take : 
when he hath tried me, I shall come 
forth as gold. (Job 23: 10.) 

And if they be bound in fetters, and 
be holden in cords of affliction, 

Then he sheweth them their work. 



52 



AGAEUS 



THE COMPREHENSIVE ANALYSIS 



AGE 



and their transgressions that they have 
exceeded. (Job 36: 8, 9.) 

Before I was afflicted I went astray: 
but now have I kept thy word. ( Psalm 
119: 67.) 

It is good for me that I have been 
afflicted ; that I might learn thy statutes. 
(Psalm 119: 71.) 

It is better to go to the house of 
mourning, than to go to the house of 
feasting : for that is the end of all men ; 
and the living will lay it to his heart. 
(Ecclesiastes "j". 2..') 

Behold, I have refined thee, but not 
with silver; I have chosen thee in the 
furnace of affliction. (Isaiah 48: 10.) 

I will go and return to my place, till 
they acknowledge their offense, and 
seek my face : in their affliction they will 
seek me early. (Hosea 5 : 15.) 

And not only so, but we glory in trib- 
ulations also; knowing that tribulation 
worketh patience. (Romans 5:3.) 

AQABUS. 

Ag'a-bus — the name of a man who is sup- 
posed to have been one of the seventy later 
disciples of Christ. He is chiefly noted for 
two prophecies made about the time Paul and 
Barnabas were at Antioch (about A.D. 43) 
and about fourteen years later, to the effect 
that there was to be a great famine and that 
Paul would be persecuted in Jerusalem. Lit- 
tle is known of him save that the prophecies 
were fulfilled. 

•REFERENCES. 

And in these days came prophets 
from Jerusalem unto Antioch. 

And there stood up one of them 
named Agabus, and signified by the 
Spirit, that there should be great dearth 
throughout all the world: which came 
to pass in the days of Claudius Cesar. 

Then the disciples, every man accord- 
ing to his ability, determined to send 



relief unto the brethren which dwelt in 
Judea. 

Which also they did, and sent it to 
the elders by the hands of Barnabas and 
Saul. (Acts II : 27-30.) 

And as we tarried there many days, 
there came down from Judea a certain 
prophet, named Agabus. 

And when he was come unto us, he 
took Paul's girdle, and bound his own 
hands and feet, and said, Thus saith the 
Holy Ghost, So shall the Jews at Jeru- 
salem bind the man that owneth this 
girdle, and shall deliver him into the 
hands of the Gentiles. (Acts 21 : 10, 
II.) 

AGE. 

Age — that period of life wherein youth and 
prime have been left behind — commonly called 
old age. Almost all nations from the begin- 
ning of the human race have paid respect to 
age. In the Scripture especially we find many 
instances of this veneration. 

REFERENCES. 

The young men saw me, and hid 
themselves: and the aged arose, and 
stood up. (Job 29: 8.) 

Thou shalt come to thy grave in a 
full age, like as a shock of corn cometh 
in in his season. (Job 5 : 26.) 

With us are both the gray-headed 
and very aged men, much elder than 
thy father. (Job 15: 10.) 

Thou shalt rise up before the hoary 
head, and honour the face of the old 
man, and fear thy God: I am the Lord. 
(Leviticus 19: 32.) 

And thou shalt go to thy fathers in 
peace; thou shalt be buried in a good 
old age. (Genesis 15: 15.) 

Thus saith the Lord of hosts ; There 
shall yet old men and old women dwell 
in the streets of Jerusalem, and every 
man with his staff in his hand for very 
age. (Zechariah 8:4.) 



53 



AGRIPPA 



THE COMPREHENSIVE ANALYSIS 



AHAB 



AGRIPPA. (See Herod.) 

AHAB. (See Jezebel, Elijah.) 

A'hab — a form of a Hebrew word meaning 
"father's brother." The name of the seventh 
king of Israel, who reigned from about 918 
to 897 B.C. He was entirely under the in- 
fluence of his Tyrian wife, Jezebel, who in- 
troduced into Israel the worship of Baal and 
Astarte, idolatries that were accompanied by 
rites of the most vile and disgusting character. 
The prophet Elijah opposed Ahab and his evil 
doings. The seizure of Naboth's vineyard 
and Naboth's murder, both deeds done at the 
instigation of Jezebel, was the real culmina- 
tion of Ahab's career. Elijah assured him of 
the divine vengeance for these deeds, and for 
a time Ahab was repentant, his contrition 
staving off the promised punishment until the 
reign of his son^ Jehoram, when all Ahab's 
"house was wiped out. He died of wounds re- 
ceived in battle. 

Ahab's character is one of the most noto- 
rious in the Old Testament. He had many 
weaknesses, and yet he seems to have gov- 
erned firmly. It is probable that he would 
have been a much better man had it not been 
for his detestable wife, who seems to have led 
Tiim into most of his wickedness. 

REFERENCES. 

And in the thirty and eighth year of 
Asa king of Judah began Ahab the son 
of Omri to reign over Israel: and Ahab 
the son of Omri reigned over Israel in 
Samaria twenty and two years. 

And Ahab the son of Omri did evil 
in the sight of the Lord above all that 
were before him. 

And it came to pass, as if it had been 
a light thing for him to walk in the sins 
of Jeroboam the son of Nebat, that he 
took to wife Jezebel the daughter of 
Ethbaal king of the Zidonians, and 
went and served Baal, and worshiped 
him. 

And he reared up an altar for Baal 
in the house of Baal, which he had built 
in Samaria. 



And Ahab made a grove; and Ahab 
did more to provoke the Lord God of 
Israel to anger than all the kings of 
Israel that were before him. ( i Kings 
16: 29-33.) 

And Elijah the Tishbite, who was of 
the inhabitants of Gilead, said unto 
Ahab, As the Lord God of Israel liveth, 
before whom I stand, there shall not be 
dew nor rain these years, but according 
to my word, (i Kings 17: i.) 

And it came to pass when Ahab saw 
Elijah, that Ahab said unto him, Art 
thou he that troubleth Israel ? ( i Kings 
18: 17.) 

And Ahab told Jezebel all that Elijah 
had done, and withal how he had slain 
all the prophets with the sword, (i 
Kings 19: I.) 

And Ahab spake unto Naboth, say- 
ing, Give me thy vineyard, that I may 
have it for a garden of herbs, because 
it is near unto my house : and I will give 
thee for it a better vineyard than it ; or 
if it seem good to thee, I will give thee 
the worth of it in money. 

And Naboth said to Ahab, The 
Lord forbid it me, that I should give 
the inheritance of my fath' unto 
thee. 

And Ahab came into his house heavy 
and displeased, because of the word 
which Naboth the Jezreelite had spoken 
to him : for he had said, I will not give 
thee the inheritance of my fathers. And 
he laid him down upon his bed, and 
turned away his face, and would eat no 
bread, (i Kings 21 : 2-4.) 

And it came to pass, when Jezebel 
heard that Naboth was stoned, and was 
dead, that Jezebel said to Ahab, Arise, 
take possession of the vineyard of 
Naboth the Jezreelite, which he refused 
to give thee for money: for Naboth is 
not alive, but dead. 



54 



AHAB 



THE COMPREHENSIVE ANALYSIS 



AHAZ 



And it came to pass, when Ahab 
"heard that Naboth was dead, that Ahab 
rose up to go down to the vineyard of 
Naboth the Jezreehte, to take posses- 
sion of it. 

And the word of the Lord came to 
EHjah the Tishbite, saying, 

Arise, go down to meet Ahab king of 
Israel, which is in Samaria: behold, he 
is in the vineyard of Naboth, whither 
he is gone down to possess it. 

And thou shalt speak unto him, say- 
ing, Thus saith the Lord, Hast thou 
killed, and also taken possession? And 
thou shalt speak unto him, saying. Thus 
saith the Lord, In the place where dogs 
licked the blood of Naboth shall dogs 
lick thy blood, even thine. 

And Ahab said to Elijah, Hast thou 
found me, O mine enemy ? And he an- 
swered, I have found thee : because thou 
hast sold thyself to work evil in the 
sight of the Lord, (i Kings 21: 14- 
20.) 

And it came to pass, when Ahab 
heard those words, that he rent his 
clothes, and put sackcloth upon his 
flesh, and fasted, and lay in sackcloth, 
and went softly. 

And the word of the Lord came to 
Elijah the Tishbite, saying, 

Seest thou how Ahab humbleth him- 
self before me? because he humbleth 
himself before me, I will not bring the 
evil in his days: but in his son's days 
will I bring the evil upon his house. 
(i Kings 21 : 27-29.) 

And a certain man drew a bow at a 
venture, and smote the king of Israel 
between the joints of the harness: 
wherefore he said unto the driver of 
his chariot, Turn thine hand, and carry 
me out of the host: for I am wounded. 
(I Kings 22: 34.) 

So the king died, and was brought to 



Samaria; and they buried the king in 
Samaria. 

And one washed the chariot in the 
pool of Samaria ; and the dogs licked up 
his blood ; and they washed his armour ; 
according unto the word of the Lord 
which he spake, (i Kings 22: 37, 38.) 

And thou shalt smite the house of 
Ahab thy master, that I may avenge 
the blood of my servants the prophets, 
and the blood of all the servants of the 
Lord, at the hand of Jezebel. (2 Kings 
9:7.) 

So Jehu slew all that remained of the 
house of Ahab in Jezreel, and all his 
great men, and his kinsfolks, and his 
priests, until he left him none remain- 
ing. (2 Kings 10: II.) 

AHASUERUS. (See Esther, Haman, Mor- 

decai, Vashti.) 

A-has'u-e'rus — pronounced a-haz-u-e-rus. 
The name of at least four Persian kings men- 
tioned in the Bible, the most important being 
the one who took Esther to wife. He has 
been identified as the celebrated Xerxes I., 
who was so disastrously defeated by the 
Greeks at Salamis in the year 480 B.C. His 
first chief wife, A'ashti, he divorced because 
she refused to display her beauty to the peo- 
ple at his order. He wedded Esther the year 
of his defeat by the Greeks after his return 
to his kingdom. Five years later the ]\Iorde- 
cai-Haman incident arose. Haman offered 
his master the enormous sum of 10,000 talents 
of silver ($250,000) if he would permit a 
massacre of the Jews. The money was re- 
fused, but the consent given. Before the 
slaughter could take place Esther and 'Slor- 
decai influenced the king to favor the Jews, 
as is told in the book of Esther, to which the 
reader is referred. 

AHAZ. 

A'haz — a form of a Hebrew word mean- 
ing "possessor." The name of the twelfth 
king of Judah and one of the worst of the 
Hebrew princes. He abandoned himself to 
all kinds of idolatries, sacrificed one of his 



55 



AHAZIAH 



THE COMPREHENSIVE ANALYSIS 



AMBITION 



sons to Moloch, and desecrated the temple. 
Judah, in his reign, became dependent upon 
Assyria. So bad was he that when he died, 
after reigning sixteen years, his body was 
not permitted burial in the tombs of the kings. 
References. — 2 Kings 16:2, 11, 17; 20: 11; 
22) : 12, 17; 2 Chronicles 28: 2, 5 ; Isaiah 7. 

AHAZIAH. 

A-ha-zi'ah — a form of a Hebrew word 
meaning "whom Jehovah possesses." The 
name of the son and successor of Ahab and 
eighth king of Israel. He was almost as bad 
as his father and reigned but two years. He 
received mortal injuries in a fall and sent to 
idolatrous priests for comfort. Elijah then 
warned him that he should die in a short time, 
which prophesy came to pass. Also the name 
of the nephew of the above and the son of 
Jehoram, who likewise perished in the con- 
stimmation of the divine wrath against the 
house of Ahab. 

References. — i Kings 22 : 40, 49 ; 2 Kings 
i: 2, 4, 17; 2 Kings 8: 25; 2 Kings 9: 21; 
2 Chronicles 8 : 25 ; 2 Chronicles 22 : 9. 

ALABASTER. 

Al'a-bas'ter — a fine, light-colored, marble- 
like stone; very much prized by the ancients 
for the manufacture of vessels to hold 
pomades, ointments, and perfumes. Such ves- 
sels were often called alabasters even while 
made of some other material. 

References. — Matthew 26 : 6, 7 ; Mark 14 : 
3; Luke 7: 37; John 12: 3. 

ALPHA AND OMEGA. 

Al'pha and O-me'ga — the first and the 
last letters of the Greek alphabet. The phrase 
was used by our Lord to indicate his posi- 
tion — the first and the last, the beginning and 
the ending. Greek was the language of polite 
society, and the expression doubtless was 
thoroughly understood as given to Christians 
of that day. 

REFERENCES. 

I am Alpha and Omega, the begin- 
ning and the ending, saith the Lord, 
which is, and which was, and which is 



to come, the Almighty. (Revelation i : 
8.) 

Saying, I am Alpha and Omega, the 
first and the last: and, What thou seest 
write in a book, and send it unto the 
seven churches which are in Asia ; unto 
Ephesus, and unto Smyrna, and unto 
Pergamos, and unto Thyatira, and unto 
Sardis, and unto Philadelphia, and unto 
Laodicea. (Revelation i: 11.) 

And he said unto me. It is done. I 
am Alpha and Omega, the beginning 
and the end. I will give unto him that 
is athirst of the fountain of the water 
of life freely. (Revelation 21 : 6.) 

AMBITION. 

Am-bi'tion — an eager, often inordinate de- 
sire for place, power, preferment, superiority; 
the desire to attain something. 

REFERENCES. 
Reproof and Punishment of. 

He loveth transgression that loveth 
strife: and he that exalteth his gate 
seeketh destruction, (Proverbs 17: 
19.) 

How art thou fallen from heaven, O 
Lucifer, son of the morning! how art 
thou cut down to the ground, which 
didst weaken the nations! (Isaiah 14: 

12.) 

At the same time came the disciples 
unto Jesus, saying. Who is the greatest 
in the kingdom of heaven? 

And Jesus called a little child unto 
him, and set him in the midst of them, 

And said, Verily I say unto you, Ex- 
cept ye be converted, and become as 
little children, ye shall not enter into 
the kingdom of heaven. (Matthew 18: 

I-3-) 

But Jesus called them unto him, and 

said. Ye know that the princes of the 

Gentiles exercise dominion over them. 



56 



AMEN 



THE COMPREHENSIVE ANALYSIS 



AMEN 



and they that are great exercise author- 
ity upon them. 

But it shall not he so among you: but 
whosoever will be great among you, let 
him be your minister. (Matthew 20: 
25, 26.) 

But be not ye called Rabbi: for one is 
your Master, even Christ; and all ye are 
brethren. (Matthew 23: 8.) 

And there was also a strife among 
them, which of them should be account- 
ed the greatest. (Luke 22: 24.) 

Additional References. — Genesis 11: 4; 
Numbers 12: 10; Numbers 16: 3; 2 Samuel 
18:9; I Kings 1:5; Jeremiah 51 : 53 ; 2 Thes- 
salonians 2 : 4. 

AMEN. 

A'men — also pronounced ah-men. The 
word comes originally from the Hebrew. In 
its purest form it was an adjective and meant 
firm or faithful. Wc find some instances of 
its use thus in the Bible. It is now mostly 
heard of in its form as an adverb meaning 
certainly, surely, truly. There are passages 
in John's gospel where it is translated verily. 
Its repetition at the end of a statement was 
like an oath or affirmation of the person mak- 
ing it to the statement which it followed. 

REFERENCES. 

And this water that causeth the curse 
shall go into thy bowels, to make thy 
belly to swell, and thy thigh to rot. 
And the woman shall say, Amen, amen. 
(Numbers 5: 22.) 

Cursed be the man that maketh any 
graven or molten image, an abomina- 
tion unto the Lord, the work of the 
hand of the craftsman, and putteth it 
in a secret place : and all the people shall 
answer and say, Amen, (Deuterono- 
my 2y: 15.) 

And Benaiah the son of Jehoiada an- 
swered the king, and said, Amen: the 
Lord God of my lord the king say so 
too. ( I Kings 1 : 36. ) 



Blessed be the Lord God of Israel for 
ever and ever. And all the people said, 
Amen, and praised the Lord. (2 Chron- 
icles 16: 36.) 

Blessed be the Lord God of Israel 
from everlasting, and to everlasting. 
Amen, and Amen. (Psalm 41 : 13.) 

And blessed be his glorious name for 
ever: and let the whole earth be filled 
with his glory; Amen, and Amen. 
(Psalm 72: 19.) 

Blessed be the Lord for evermore. 
Amen, and Amen. (Psalm 89: 52.) 

Even the prophet Jeremiah said, 
Amen: the Lord do so: the Lord per- 
form thy words which thou hast proph- 
esied, to bring again the vessels of the 
Lord's house, and all that is carried 
away captive from Babylon into this 
place. (Jeremiah 28: 6.) 

And lead us not into temptation, hut 
deliver us from evil. For thine is the 
kingdom, and the pozver, and the glory, 
for ever. Amen. (Matthew 6: 13.) 

Jesus answered and said tmto him, 
Verily, verily, I say unto thee. Except 
a man he horn again, he cannot see the 
kingdom of God. (John 3:3.) 

For all the promises of God in him 
are yea, and in him Amen, unto the 
glory of God by us. (2 Corinthians i : 
20.) 

I am he that liveth, and was dead; 
and behold, I am alive for evermore, 
Amen ; and have the keys of hell and of 
death. (Revelation i: 18.) 

And the four beasts said. Amen. 
And the four and twenty elders fell 
down and worshiped him that liveth 
for ever and ever. (Revelation 5 : 

14.) 

He which testifieth these things saith, 
Surely I come quickly: Amen. Even 
so, come. Lord Jesus. (Revelation 22: 
20.) 



57 



AMMONITES 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



AMMONITES. 

Am'mon-ites — a tribe descended from the 
younger son of Lot. In the early days of the 
Hebrew nation there was little trouble between 
it and the Ammonites, but in later times the 
warfare was almost continual and very bitter. 
They were idolatrous. Solomon had some of 
their women in his palace. 

References. — Genesis 19: 38; Deuterono- 
my 2: 19; 23: 3; Judges II : 4, 33; I Samuel 
11: 11; 2 Samuel 12: 26; Jeremiah 25: 21; 
Jeremiah 49: i ; Ezekiel 21: 28; Ezekiel 25: 
2, 3 ; Amos 1:13; Zephaniah 2 : 8. 

AMOS. 

A'mos — a form of a Hebrew word mean- 
ing "a burden." The name of one of the 
twelve minor prophets, who lived about 800 
to 730 B.C. He was a contemporary of Isaiah 
and Hosea. He seems to have been born in 
the vicinity of Bethlehem and to have been a 
shepherd and tree-dresser. His denunciation 
and prophecy are directed against the licen- 
tiousness not only of the Jews but the world 
as it then existed. 

ANDREW. (See Apostles.) 

An'drew — a form of a Greek word mean- 
ing "manly." The name of one of the twelve 
apostles. He was a fisherman of Galilee, the 
brother of Simon Peter, and originally a dis- 
ciple of John the Baptist, accepting and fol- 
lowing Jesus when John pointed Him out as 
the Lamb of God. His first work as a Chris- 
tian was to bring his brother to the Lord. 
Not much is related of his subsequent labors, 
although tradition states that he ministered in 
Scythia, Greece and Thrace. He is said to 
have been crucified on a cross formed like the 
letter X, which has since been called St. An- 
drew's cross. 

REFERENCES. 

And Jesus, walking by the sea of Gal- 
ilee, saw two brethren, Simon called 
Peter, and Andrew his brother, casting 
a net into the sea ; for they were fishers. 
(Matthew 4: 18.) 

Now the names of the twelve apos- 
tles are these; The first, Simon, who is 



58 



called Peter, and Andrew his brother; 
James the son of Zebedee, and John his 
brother. (Matthew 10: 2.) 

Now as he walked by the sea of Gali- 
lee, he saw Simon, and Andrew his 
brother, casting a net into the sea : for 
they were fishers. (Mark i : 16.) 

And forthwith, when they were come 
out of the synagogue, they entered into 
the house of Simon and Andrew, with 
James and John. (Mark i : 29.) 

One of the two which heard John 
speak, and followed him, was Andrew, 
Simon Peter's brother. 

He first findeth his own brother 
Simon, and saith unto him, We have 
found the Messias; which is, being in- 
terpreted, the Christ. (John i : 40, 41.) 

ANGEL. (See Heaven, Hell.) 

An'gel — a form of a Greek word meaning 
"messenger." A name given to the spiritual 
beings by whom God is surrounded and who 
do His bidding and manifest His will or pow- 
er. We are told that they are very numerous, 
that their intelligence is superhuman, that they 
neither marry nor are given in marriage, and 
that there is no distinction of sex among them. 
The Jews believed and taught that the angels 
formed a vast hierarchy, or order, with reg- 
ular gradations of rank, each having its special 
powers and functions, and ascending from man 
up to God, only a few being chosen to stand 
before the Almighty. The Bible is full of al- 
lusions to this heavenly host, and many in- 
stances are given of their visitations to earth 
and to men, carrying messages from God and 
doing His will. This ministry is very clearly 
taught in all Scripture. It was a favorite 
thought with the fathers of the Church that 
every mortal had his or her guardian angel. 
To a certain extent this view is still held in some 
quarters. Scripture also teaches that Satan is 
also the possessor of angels, who do his bid- 
ding. The Bible is very clear as to this. Satan 
himself was once one of the angelic host. He 
as Lucifer rebelled against God because of ex- 
cessive ambition and pride and was expelled 
from Heaven. Revelation tells of the war, 



ANGEL 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



relating that Michael and his host fought 
against Satan and his host, and conquered 
them. 

REFERENCES. 
Nature, Office, Duties, Etc., of Angels. 

And as he lay and slept under a juni- 
per-tree, behold, then an angel touched 
him, and said unto him, Arise and eat. 
(I Kings 19: 5.) 

Thou, even thou, art Lord alone; 
thou hast made heaven, the heaven of 
heavens, with all their host, the earth, 
and all things that are therein, the seas, 
and all that is therein, and thou pre- 
servest them all ; and the host of heaven 
worshippeth thee. (Nehemiah 9:6.) 

And when the angel stretched out his 
hand upon Jerusalem to destroy it, the 
Lord repented him of the evil, and said 
to the angel that destroyed the people. 
It is enough: stay now thine hand. 
And the angel of the Lord was by the 
threshingplace of Araunah the Jebu- 
site. (2 Samuel 24: 16.) 

When the morning stars sang to- 
gether, and all the sons of God shouted 
for joy. (Job 38: 7.) 

The chariots of God are twenty thou- 
sand, even thousands of angels: the 
Lord is among them, as in Sinai, in the 
holy place. (Psalm 68: 17.) 

For he shall give his angels charge 
over thee, to keep thee in all thy ways. 
(Psalm 91 : 11.) 

Bless the Lord, ye his angels, that ex- 
cel in strength, that do his command- 
ments, hearkening unto the voice of his 
word. 

Bless ye the Lord, all ye his hosts; 
ye ministers of his, that do his pleasure. 
(Psalm 103: 20, 21.) 

In the year that king Uzziah died I 
saw also the Lord sitting upon a throne, 
high and lifted up, and his train filled 
the temple. 



Above it stood the seraphims: each 
one had six wings ; with twain he cov- 
ered his face, and with twain he cov- 
ered his feet, and with twain he did 

fly. 

And one cried unto another, and said, 
Holy, holy, holy, is the Lord of hosts: 
the whole earth is full of his glory. 
(Isaiah 6: 1-3.) 

The enemy that sozved them is the 
devil; the harvest is the , end of the 
zvorld; and the reapers are the angels. 
(Matthew 13: 39.) 

When the Son of man shall come in 
his glory, and all the holy angels with 
him, then shall he sit upon the throne 
of his glory. (Matthew 25: 31.) 

For the son of man shall come in the 
glory of his Father, with his angels; 
and then he shall reivard every man 
according to his works. (Matthew 16: 
27.) 

Take heed that ye despise not one of 
these little ones: for I say unto you, 
That in heaven their angels do always 
behold the face of my Father which is 
in heaven. (Matthew 18: 10.) 

And he shall send his Angels with a 
great sound of a trumpet, and they 
shall gather together his Elect from the 
four winds, from one end of heaven to 
the other. (Matthew 24: 31.) 

When the Son of man shall come in 
his glory, and all the holy angels with 
him, then shall he sit upon the throne 
of his glory. (Matthew 25: 31.) 

Whosoever therefore shall be 
ashamed of me, and of my words, in 
this adidterous and sinfid generation; 
of him also shall the Son of man be 
ashamed, zvhen he cometh in the glory 
of his Father with the holy angels. 
(Mark 8: 38.) 

And it came to pass, that the beggar 
died, and was carried by the angels into 



59 



ANGEL 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



Abraham's bosom. The rich man also 
died, and zvas buried. (Luke i6: 22.) 

For there stood by me this night the 
angel of God, whose I am, and whom I 
serve. (Acts 27: 23.) 

Know ye not that we shall judge an- 
gels? how much more, things that per- 
tain to this Hfe? (i Corinthians 6: 2)-) 

For the Lord himself shall descend 
from heaven with a shout, with the 
voice of the archangel, and with the 
trump of God: and the dead in Christ 
shall rise first. (Colossians i: 16.) 

Let no man beguile you of your re- 
ward in a voluntary humility and wor- 
shipping of angels, intruding into those 
things which he hath not seen, vainly 
puffed up by his fleshly mind. (Colos- 
sians 2: 18.) 

And to you, who are troubled, rest 
with us, when the Lord Jesus shall be 
revealed from heaven with his mighty 
angels, 

In flaming fire taking vengeance on 
them that know not God, and that obey 
not the gospel of our Lord Jesus Christ. 
(2 Thessalonians i: 7, 8.) 

I charge thee before God, and the 
Lord Jesus Christ, and the elect angels, 
that thou observe these things without 
preferring one before another, doing 
nothing by partiality, (Ephesians i: 
21.) ^ 

Being made so much better than the 
angels, as he hath by inheritance ob- 
tained a more excellent name than they. 

For unto which of the angels said he 
at any time. Thou art my Son, this day 
have I begotten thee? And again, I 
will be to him a Father, and he shall 
be to me a Son? 

And again, when he bringeth in the 
first-begotten into the world, he saith. 
And let all the angels of God worship 
him. 



And of the angels he saith. Who 
maketh his angels spirits, and his min- 
isters a flame of fire. (Hebrews i : 

4-7-) 

But ye are come unto mount Sion, 

and unto the city of the living God, 
the heavenly Jerusalem, and to an in- 
numerable company of angels. (He- 
brews 12: 22.) 

Unto whom it was revealed, that not 
unto themselves, but unto us they did 
minister the things which are now re- 
ported unto you by them that have 
preached the gospel unto you, with the 
Holy Ghost sent down from heaven; 
which things the angels desire to look 
into, (i Peter i: 12.) 

Yet Michael the archangel, when con- 
tending with the devil, he disputed 
about the body of Moses, durst not 
bring against him a railing accusation, 
but said, The Lord rebuke thee. (Jude 
1:9.) 

And I saw a strong angel proclaim- 
ing with a loud voice. Who is worthy 
to open the book, and to loose the seals 
thereof? (Revelation 5:2.) 

And after these things, I saw four 
Angels standing on the four corners of 
the Earth, holding the four winds of 
the earth, that the wind should not blow 
on the earth, nor on the sea, nor on any 
tree. 

And I saw another angel ascending 
from the east, having the seal of the 
living God: and he cried with a loud 
voice to the four angels, to whom it 
was given to hurt the earth and the 
sea, 

Saying, Hurt not the earth, neither 
the sea, nor the trees, till we have sealed 
the servants of our God in their fore- 
heads. (Revelation 7: 1-3.) 

And I fell at his feet to worship him. 
And he said unto me. See thou do it 



60 



ANGEL 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



not: I am thy fellow-servant, and of 
thy brethren that have the testimony 
of Jesus: worship God: for the testi- 
mony of Jesus is the spirit of prophecy. 
(Revelation 19: 10.) 

And I John saw these things, and 
heard them. And when I had heard 
and seen, I fell down to worship before 
the feet of the angel which shewed me 
these things. 

Then saith he unto me. See thou do 
it not : for I am thy fellow-servant, and 
of thy brethren the prophets, and of 
them which keep the sayings of this 
book: worship God. (Revelation 22: 
8,9.) 

Rebellion of the Angels. 

And there was war in heaven: 
Michael and his angels fought against 
the dragon ; and the dragon fought and 
his angels. 

And prevailed not; neither was their 
place found any more in heaven. ( Rev- 
elation 12: 7, 8.) 

For if God spared not the angels 
that sinned, but cast them down to hell, 
and delivered them into chains of dark- 
ness, to be reserved unto judgment. 
(2 Peter 2: 4.) 

And the angels which kept not their 
first estate, but left their own habita- 
tion, he hath reserved in everlasting 
chains under darkness unto the judg- 
ment of the great day. (Jude 1:6.) 

Then shall he say also unto them on 
the left hand, Depart from me, ye cursed, 
into everlasting fire, prepared for the 
devil and his angels. (Matthew 25: 
41.) 

Visitations of Angels. 

To Ha gar: 

And the Angel of the Lord found 
her by a fountain of water in the wil- 



61 



dcrness, by the fountain in the way to 
Shur. (Genesis 16: 7.) 

And God heard the voice of the lad; 
and the angel of God called to Hagar 
out of heaven, and said unto her, What 
aileth thee, Hagar ? Fear not ; for God 
hath heard the voice of the lad where 
he is. (Genesis 21: 17.) 

To Abraham: 

And the Lord appeared unto him in 
the plains of Mamre : and he sat in the 
tent door in the heat of the day ; 

And he lift up his eyes and looked, 
and, lo, three men stood by him: and 
when he saw them, he ran to meet them 
from the tent door, and bowed himself 
toward the ground. (Genesis 18: i, 2.) 

And the angel of the Lord called 
unto him out of heaven, and said, 
Abraham, Abraham : and he said. Here 
am L (Genesis 22: II,) 

To Lot: 

And there came two angels to Sodom 
at even; and Lot sat in the gate of 
Sodom; and Lot, seeing them, rose up 
to meet them; and he bowed himself 
with his face toward the ground. 
(Genesis 19: i.) 

To Balaam: 

Then the Lord opened the eyes of 
Balaam, and he saw the angel of the 
Lord standing in the way, and his 
sword drawn in his hand: and he 
bowed down his head, and fell flat on 
his face. (Numbers 22: 31.) 

To the Israelites: 

And an ang'el of the Lord came up 
from Gilgal to Bochim, and said, I 
made you to go tip out of Egypt, and 
have brought you unto the land which 
I sware unto your fathers; and I said, 
I will never break my covenant with 
you. (Judges 2: i.) 



ANGEL 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



To Gideon: 

And there came an angel of the Lord, 
and sat under an oak which was in 
Ophrah, that pertained unto Joash the 
Abi-ezrite : and his son Gideon threshed 
wheat by the wine-press, to hide it from 
the Midianites. 

And the angel of the Lord appeared 
unto him, and said unto him, The Lord 
is with thee, thou mighty man of 
valour. (Judges 6: ii, 12.) 

To Manoah's wife: 

And there was a certain man of 
Zorah, of the family of the Danites, 
whose name was Manoah ; and his wife 
was barren, and bare not. 

And the angel of the Lord appeared 
unto the woman, and said unto her, 
Behold, now, thou art barren, and bear- 
est not: but thou shalt conceive, and 
bear a son. (Judges 13: 2, 3.) 

To David: 

And God sent an angel unto Jerusa- 
lem to destroy it: and as he was de- 
stroying, the Lord beheld, and he re- 
pented him of the evil, and said to the 
angel that destroyed, It is enough, stay 
now thine hand. And the angel of the 
Lord stood by the threshingfloor of 
Oman the Jebusite. 

And David lifted up his eyes, and 
saw the angel of the Lord stand be- 
tween the earth and the heaven, having 
a drawn sword in his hand stretched 
out over Jerusalem. Then David and 
the elders of Israel, who were clothed 
in sackcloth, fell upon their faces, (i 
Chronicles 21 : 15, 16.) 

To Elijah: 

And as he lay and slept under a 
juniper-tree, behold, then an angel 
touched him, and said unto him, Arise 
and eat. 



62 



And he looked, and behold, there was 
a cake baken on the coals, and a cruse 
of water at his head : and he did eat and 
drink, and laid him down again. 

And the angel of the Lord came 
again the second time, and touched 
him, and said. Arise and eat, because 
the journey is too great for thee, (i 
Kings 19: 5-7.) 

To Daniel: 

And I heard a man's voice between 
the banks of Ulai, which called, and 
said, Gabriel, make this man to" under- 
stand the vision. 

So he came near where I stood: and 
when he cam.e, I was afraid, and fell 
upon my face : but he said unto me. Un- 
derstand, O son of man : for at the time 
of the end shall be the vision. (Daniel 
8: 16, 17.) 

Yea, while I was speaking in prayer, 
even the man Gabriel, whom I had seen 
in the vision at the beginning, being 
caused to fly swiftly, touched me about 
the time of the evening oblation. (Dan- 
iel 9: 21.) 

And behold, one like the similitude 
of the sons of men touched my lips: 
then I opened my mouth, and spake, 
and said unto him that stood before me, 
O my lord, by the vision my sorrows 
are turned upon me, and I have retained 
no strength. (Daniel 10: 16.) 

To N ehuchadnezzar : 

Then Nebuchadnezzar the king was 
astonied, and rose up in haste, and 
spake, and said unto his counsellors, 
Did not we cast three men bound into 
the midst of the fire? They answered 
and said unto the king. True, O king. 

He answered and said, Lo, I see four 
men loose, walking in the midst of the 
fire, and they have no hurt: and the 



ANGEL 



THE COMPREHENSIVE ANALYSIS 



ANGEL 



form of the fourth is Hke the Son of 
God. (Daniel 3 : 24, 25.) 

To Jesus: 

Then the devil leaveth him, and be- 
hold, Angels came and ministered unto 
him. (Matthew 4: 11.) 

And there appeared an Angel unto 
him from heaven, strengthening him. 
(Luke 22: 43.) 

To Joseph: 

But while he thought on these things, 
behold, the Angel of the Lord appeared 
unto him in a dream, saying, Joseph, 
thou son of David, fear not to take unto 
thee Mary thy wife; for that which is 
conceived in her is of the holy Ghost. 
(Matthew i: 20.) 

To Mary Magdalene: 

In the end of the sabbath, as it began 
to dawn toward the first day of the 
week, came Mary Magdalene and the 
other Mary to see the sepulchre. 

And behold, there was a great earth- 
quake: for the angel of the Lord de- 
scended from heaven, and came and 
rolled back the stone from the door, and 
sat upon it. (Matthew 28: i, 2.) 

To Zacharias: 

And there appeared unto him an an- 
gel of the Lord, standing on the right 
side of the altar of incense. 

And when Zacharias saw him, he 
was troubled, and fear fell upon him. 
(Luke I : II, 12.) 

To the Virgin Mary: 

And in the sixth month the angel 
Gabriel was sent from God unto a city 
of Galilee, named Nazareth, 

To a virgin espoused to a man whose 
name was Joseph, of the house of 
David; and the virgin's name was 
Mary. (Luke i : 26, 27.) 



63 



To the Shepherds: 

And there were in the same country 
shepherds abiding in the field, keeping 
watch over their flock by night. 

And lo, the angel of the Lord came 
upon them, and the glory of the Lord 
shone round about them ; and they were 
sore afraid. (Luke 2: 8, 9.) 

And suddenly there was with the 
angel a multitude of the heavenly host 
praising God, and saying. 

Glory to God in the highest, and on 
earth peace, good will toward men. 
(Luke 2: 13, 14.) 

To Peter and others: 

But the angel of the Lord by night 
opened the prison-doors, and brought 
them forth, and said. 

Go, stand and speak in the temple to 
the people all the words of this life. 
(Acts 5: 19, 20.) 

And behold, the angel of the Lord 
came upon him, and a light shined in 
the prison; and he smote Peter on the 
side, and raised him up, saying. Arise 
up quickly. And his chains fell off 
from his hands. (Acts 12: 7.) 

To Philip: 

And the angel of the Lord spake unto 
Philip, saying. Arise, and go toward 
the south, unto the way that goeth down 
from Jerusalem unto Gaza, which is 
desert (Acts 8: 26.) 

To Cornelius: 

He saw in a vision evidently, about 
the ninth hour of the day, an angel of 
God coming in to him, and saying unto 
him, Cornelius. (Acts 10: 3.) 

To Paul: 

For there stood by me this night the 
Angel of God, whose I am, and whom 
I serve. 

Saying, Fear not, Paul, thou must be 



ANGER 



THE COMPREHENSIVE ANALYSIS 



ANGER 



brought before Caesar, and lo, God hath 
given thee all them that sail with thee. 
(Acts 27: 23, 24.) 

ANGER. 

An'ger — a strong passion or emotion of 
displeasure, antagonism or indignation roused 
by real or supposed injury, insult or wrong. 
It is sinful or wise according to its motive. 
Displeasure at sin, especially the divine dis- 
pleasure, is just and holy. When ascribed to 
God anger is not to be understood to be a 
wild, tumultuous passion such as men feel, 
but a righteous aversion to sin and wrong- 
doing. Sinful anger often exists in man, as 
a work of the flesh or as a fruit of pride. It 
often also leads to the commission of even 
greater sins. 

REFERENCES. 
Human Anger: Nature and Effects. 

But unto Cain and to his offering he 
had not respect. And Cain was very 
wroth, and his countenance fell. ( Gen- 
esis 4: 5.) 

And Cain talked with Abel his broth- 
er : and it came to pass, when they were 
in the field, that Cain rose up against 
Abel his brother, and slew him. (Gen- 
esis 4:8.) 

Then Judah came near unto him, and 
said, O my lord, let thy servant, I pray 
thee, speak a word in my lord's ears, 
and let not thine anger burn against thy 
servant: for thou art even as Pharaoh. 
(Genesis 44: 18.) 

Cursed be their anger, for it was 
fierce: and their wrath, for it was 
cruel: I will divide them in Jacob, and 
scatter them in Israel. (Genesis 49: 

7.) 

And it came to pass as soon as he 
came nigh unto the camp, that he saw 
the calf, and the dancing: and Moses' 
anger waxed hot, and he cast the tables 
out of his hands, and brake them be- 
neath the mount. (Exodus 2)^: 19.) 



64 



A wrathful man stirreth up strife: 
but he that is slow to anger appeaseth 
strife. (Proverbs 15: 18.) 

He that is slow to anger is better than 
the mighty ; and he that ruleth his spirit, 
than he that taketh a city. (Proverbs 
16: 32.) 

The discretion of a man deferreth his 
anger; and it is his glory to pass over 
a transgression. (Proverbs 19: 11.) 

It is better to dwell in the wilderness, 
than with a contentious and an angry 
woman. (Proverbs 21: 19.) 

An angry man stirreth up strife, and 
a furious man aboundeth in transgres- 
sion. (Proverbs 29: 22.) 

Be not hasty in thy spirit to be an- 
gry: for anger resteth in the bosom of 
fools. (Ecclesiastes 7:9.) 

But I say unto you, That whosoever 
is angry with his brother without a 
cause, shall be in danger of the judg- 
ment: and whosoever shall say to his 
brother, Raca, shall be in danger of the 
council: but whosoever shall say, Thou 
fool, shall be in danger of hell-fire. 
(Matthew 5: 22.) 

Human Anger: Remedies and Warnings. 

Cease from anger, and forsake 
wrath : fret not thyself in any wise to 
do evil. (Psalm 37: 8.) 

A soft answer turneth away wrath: 
but grievous words stir up anger. 
(Proverbs 15: i.) 

A gift in secret pacifieth anger : and 
a reward in the bosom, strong wrath. 
(Proverbs 21 : 14.) 

Be ye angry, and sin not : let not the 
sun go down upon your wrath. ( Ephe- 
sians 4: 26.) 

Let all bitterness, and wrath, and an- 
ger, and clamour, and evil-speaking, be 
put away from you, with all malice. 
(Ephesians 4: 31.) 



ANGER 



THE COMPREHENSIVE ANALYSIS 



ANGER 



But now ye also put off all these; 
anger, wrath, malice, blasphemy, filthy 
communication out of your mouth. 
(Colossians 3:8.) 

Divine Anger: Existence, Etc. 

And the Lord God said unto the 
serpent. Because thou hast done this, 
thou art cursed above all cattle, and 
above every beast of the field : upon thy 
belly shalt thou go, and dust shalt thou 
eat all the days of thy life. (Genesis 

Unto the woman he said, I will 
greatly multiply thy sorrow and thy 
conception; in sorrow thou shalt bring 
forth children; and thv desire shall be 
to thy husband, and he shall rule over 
thee. 

And unto Adam he said. Because 
thou hast hearkened unto the voice of 
thy Avife, and hast eaten of the tree, of 
which I commanded thee, saying. Thou 
shalt not eat of it : cursed is the ground 
for thy sake; in sorrow shalt thou eat 
of it all the days of thy life. (Genesis 
3: 16, 17.) 

And he said, What hast thou done? 
the voice of thy brother's blood crieth 
unto me from the ground. 

And now art thou cursed from the 
earth, which hath opened her mouth to 
receive thy brother's blood from thy 
hand. (Genesis 4: 10, 11.) 

The Lord will not spare him, but 
then the anger of the Lord and his 
jealousy shall smoke against that man, 
and all the curses that are written in 
this book shall lie upon him, and the 
Lord shall blot out his name from un- 
der heaven. (Deuteronomy 29: 20.) 

They provoked him to jealousy with 
strange gods, with abominations pro- 
voked they him to anger. (Deuteron- 
omy 32: 16.) 



65 



When ye have transgressed the cove- 
nant of the Lord your God, which he 
commanded you, and have gone and 
served other gods, and bowed your- 
selves to them; then shall the anger of 
the Lord be kindled against you, and 
ye shall perish quickly from off the 
good land which he hath given unto 
you. (Joshua 23: 16.) 

If God will not withdraw his anger, 
the proud helpers do stoop under him. 
(Job 9: 13.) 

God judgeth the righteous, and God 
is angry with the wicked every day. 
(Psalm 7: II.) 

Thou shalt make them as a fiery oven 
in the time of thine anger: the Lord 
shall swallow them up in his wrath, and 
the fire shall devour them. (Psalm 21 : 

9.) 

Pour out thine indignation upon 

them, and let thy wrathful anger take 

hold of them. (Psalm 69: 24.) 

Therefore the Lord heard this, and 
was wroth: so a fire was kindled 
against Jacob, and anger also came up 
against Israel. (Psalm 78: 21.) 

For they provoked him to anger with 
their high places, and moved him to 
jealousy with their graven images. 
(Psalm 78: 58.) 

Who knoweth the power of thine an- 
ger? even according to thy fear so is 
thy wrath. (Psalm 90: 11.) 

Behold, the name of the Lord cometh 
from far, burning with his anger, and 
the burden thereof is heavy : his lips are 
full of indignation, and his tongue as a 
devouring fire. (Isaiah 30: 27.) 

Will he reserve his anger for ever? 
will he keep it to the end? Behold, thou 
hast spoken and done evil things as 
thou couldest. (Jeremiah 3:5.) 

Do they provoke me to anger? saith 
the Lord: do they not provoke them- 



ANGER 



THE COMPREHENSIVE ANALYSIS 



ANGER 



selves to the confusion of their own 
faces? (Jeremiah 7: 19.) 

Because of their wickedness which 
they have committed to provoke me to 
anger, in that they went to burn in- 
cense, and to serve other gods, whom 
they knew not, neither they, ye, nor 
your fathers. (Jeremiah 44: 3.) 

And when he had looked round about 
on them with anger, being grieved for 
the hardness of their hearts, he saith 
unto the man, Stretch forth thine hand. 
And he stretched it out: and his hand 
was restored whole as the other. 
(Mark 3: 5.) 

Divine Anger: Kindled. 

And when the people complained, it 
displeased the Lord: and the Lord 
heard it: and his anger was kindled; 
and the fire of the Lord burnt among 
them, and consumed them that were in 
the uttermost parts of the camp. (Num- 
bers II : I.) 

But the children of Israel committed 
a trespass in the accursed thing: for 
Achan, the son of Carmi, the son of 
Zabdi, the son of Zerah, of the tribe of 
Judah, took of the accursed thing: and 
the anger of the Lord was kindled 
against the children of Israel. (Joshua 
7:1.) 

And the anger of the Lord was kin- 
dled against Uzzah, and God smote 
him there for his error; and there he 
died by the ark of God. (2 Samuel 6: 

7-) 

And again the anger of the Lord was 

kindled against Israel, and he moved 
David against them to say, Go, num- 
ber Israel and Judah. (2 Samuel 24: 

Kiss the Son, lest he be angry, and 
ye perish from the way, when his wrath 
is kindled but a little. Blessed are all 



they that put their trust in him. ( Psalm 
2: 12.) 

And thou, even thyself, shalt discon- 
tinue from thine heritage that I gave 
thee ; and I will cause thee to serve thine 
enemies in the land which thou knowest 
not: for ye have kindled a fire in mine 
anger, which shall burn forever. (Jer- 
emiah 17: 4.) 

Thy calf, O Samaria, hath cast thee 
off ; mine anger is kindled against them : 
how long will it be ere they attain to 
innocency? (Hosea 8:5.) 

Mine anger was kindled against the 
shepherds, and I punished the goats: 
for the Lord of hosts hath visited his 
flock the house of Judah, and hath 
made them as his goodly horse in the 
battle. (Zechariah 10: 3.) 

Divine Anger: Slow or Deferred. 

The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy. 

He will not always chide ; neither will 
he keep his anger for ever. (Psalm 
103: 8,9.) 

For my name's sake will I defer mine 
anger, and for my praise will I refrain 
for thee, that I cut thee not off. (Isaiah 

48:90 

I will heal their backsliding, I will 

love them freely: for mine anger is 

turned away from him. (Hosea 14: 

4.) 

Divine Anger: Laid Up for Wicked. 

But after thy hardness and impeni- 
tent heart, treasurest up unto thyself 
wrath against the day of wrath, and 
revelation of the righteous judgment of 
God; 

Who will render to every man ac- 
cording to his deeds. (Romans 2: 5, 
6.) 

But the heavens and the earth, which 



66 



ANGER 



THE COMPREHENSIVE ANALYSIS 



ANGER 



are now, by the same word are kept in 
store, reserved unto fire against the day 
of judgment and perdition of ungodly 
men. (2 Peter 3:7.) 

Divine Anger: Prayer against. 

And Moses besought the Lord, his 
God, and said, Lord, why doth thy 
wrath wax hot against thy people, 
which thou hast brought forth out of 
the land of Egypt, with great power, 
and with a mighty hand? (Exodus 
32: II.) 

And David spake unto the Lord when 
he saw the angel that smote the people, 
and said, Lo, I have sinned, and I have 
done wickedly: but these sheep, what 
have they done? Let thine hand, I 
pray thee, be against me, and against 
my father's house. (2 Samuel 24: 17.) 

O Lord, rebuke me not in thine an- 
ger, neither chasten me in thy hot dis- 
pleasure. (Psalm 6: i.) 

Hide not thy face far from me; put 
not thy servant away in anger: thou 
hast been my help; leave me not, 
neither forsake me, O God of my sal- 
vation. (Psalm 2^: 9.) 

Remove thy stroke away from me: I 
am consumed by the blow of thine hand. 
(Psalm 39: 10.) 

O God, why hast thou cast us off for 
ever? why doth thine anger smoke 
against the sheep of thy pasture? 
(Psalm 74: I.) 

How long. Lord ? wilt thou be angry 
for ever? shall thy jealousy burn like 
fire? 

Pour out thy wrath upon the heathen 
that have not known thee, and upon the 
kingdoms that have not called upon thy 
name. (Psalm 79: 5, 6.) 

O Lord God of hosts, how long wilt 
thou be angry against the prayer of thy 
people? (Psalm 80: 4.) 



Turn us, O God of our salvation, 
and cause thine anger toward us to 
cease. 

Wilt thou be angry with us for ever ? 
wilt thou draw out thine anger to all 
generations? (Psalm 85: 4, 5.) 

Be not wroth very sore, O Lord, 
neither remember iniquity for ever: be- 
hold, see, we beseech thee, we are all 
thy people. (Isaiah 64: 9.) 

O Lord, according to all thy right- 
eousness, I beseech thee, let thine anger 
and thy fury be turned away from thy 
city Jerusalem, thy holy mountain: be- 
cause for our sins, and for the iniquities 
of our fathers, Jerusalem and thy peo- 
ple are become a reproach to all that 
are about us. (Daniel 9: 16.) 

O Lord, I have heard thy speech and 
was afraid: O Lord, revive thy work 
in the midst of the years, in the midst 
of the years make known ; in wrath re- 
member mercy. (Habalckuk 3:2.) 

And the publican, standing afar off, 
would not lift up so much as his eyes 
unto heaven, but smote upon his breast, 
saying, God be merciful to me a sinner. 
(Luke 18: 13.) 

Divine Anger: Christ's Propitiation. 

Whom God hath set forth to be a 
propitiation, through faith in his blood, 
to declare his righteousness for the re- 
mission of sins that are past, through 
the forbearance of God. (Romans 3: 

Much more then, being now justified 
by his blood, we shall be saved from 
wrath through him. ( Romans 5:9.) 

And all things are of God, who hath 
reconciled us to himself by Jesus Christ, 
and hath given to us the ministry of 
reconciliation. (2 Corinthians 5: 18.) 

And, having made peace through the 
blood of his cross, by him to reconcile 



67 



ANNAS 



THE COMPREHENSIVE ANALYSIS 



ANOINTING 



all things unto himself; by him, I say, 
whether they be things in earth, or 
things in heaven. (Colossians i : 20.) 

And to wait for his Son from heaven, 
whom he raised from the dead, even 
Jesus, which delivered us from the 
wrath to come. ( i Thessalonians i : 
10.) 

And he is the propitiation for our 
sins : and not for ours only, but also for 
the sins of the whole world, (i John 
2:2.) 

Divine Anger: Turned by Repentance. 

Seest thou how Ahab humbleth him- 
self before me? because he humbleth 
himself before me, I will not bring the 
evil in his days: but in his son's days 
will I bring the evil upon his house, 
(i Kings 21 : 29.) 

Go and proclaim these words toward 
the north, and say, Return, thou back- 
sliding Israel, saith the Lord ; and I will 
not cause mine anger to fall upon you : 
for I am merciful, saith the Lord, and 
I will not keep anger for ever. (Jere- 
miah 3: 12.) 

Who knoweth if he will return and 
repent, and leave a blessing behind him ; 
even a meat-offering and a drink-offer- 
ing unto the Lord your God? (Joel 2: 

14.) 

ANNAS. 

An'nas — a high-priest of the Jews about 
the time of Christ. He ruled from A.D. 7 
to A.D. 23, and was succeeded by Caiaphas, 
his son-in-law. Luke says he was high-priest 
along with Caiaphas; but this is taken gen- 
erally to mean that by reason of his rank he 
had great influence. He interviewed and 
questioned Jesus after His arrest, and then 
sent Him bound to Caiaphas and the Sanhe- 
drin for formal trial. 

References. — Luke 3:2; John 18: 13-24; 
Acts 4: 6. 



ANOINTING. 

A-noint'ing — a practice of putting per- 
fumed oils or ointments upon the heads or 
bodies or limbs indulged in by the ancients, 
especially the Egyptians and Hebrews. It 
was done for three reasons: consecration or 
inauguration, as a mark of esteem for guests 
and strangers, and for sanative purposes. 
Kings and high-priests were so treated. The 
first instance in the Bible is that of Aaron. 



REFERENCES. 



Aaron. 



And he poured of the anointing oil 
upon Aaron's head, and anointed him, 
to sanctify him. (Leviticus 8: 12.) 

Saul. 

Then Samuel took a vial of oil, and 
poured it upon his head, and kissed him, 
and said. Is it not because the Lord 
hath anointed thee to be captain over 
his inheritance? (i Samuel 10: i.) 

David. 

Then Samuel took the horn of oil, 
and anointed him in the midst of his 
brethren: and the Spirit of the Lord 
came upon David from that day for- 
ward. So Samuel rose up, and went 
to Ramah. (i Samuel 16: 13.) 

Solomon. 

And Zadok the priest took an horn 
of oil out of the tabernacle, and anoint- 
ed Solomon. And they blew the trum- 
pet; and all the people said, God save 
king Solomon. ( i Kings i : 39. ) 

Elisha and Jehu. 

And Jehu the son of Nimshi shalt 
thou anoint to be king over Israel : and 
Elisha the son of Shaphat of Abel- 
meholah shalt thou anoint to be prophet 
in thy room, (i Kings 19: 16.) 



68 



ANOINTING 



THE COMPREHENSIVE ANALYSIS 



ANTICHRIST 



Jehu. 

And he arose, and went into the 
house; and he poured the oil on his 
head, and said unto him, Thus saith the 
Lord God of Israel, I have anointed 
thee king over the people of the Lord, 
even over Israel. (2 Kings 9:6.) 

Joash. 

And he brought forth the king's son, 
and put the crown upon him, and gave 
him the testimony; and they made him 
king, and anointed him; and they 
clapped their hands, and said, God save 
the king. (2 Kings 11: 12.) 

Jesus. 

There came unto him a woman hav- 
ing an alabaster-box of very precious 
ointment, and poured it on his head as 
he sat at meat. (Matthew 26: 7.) 

And being in Bethany, in the house 
of Simon the leper, as he sat at meat, 
there came a woman having an ala- 
baster-box of ointment of spikenard, 
very precious; and she brake the box, 
and poured it on his head. (Mark 14: 

3-) 

Then took Mary a pound of ointment 

of spikenard, very costly, and anointed 

the feet of Jesus, and wiped his feet 

with her hair: and the house was filled 

with the odour of the ointment. (John 

12: 3.) 

And behold, a woman in the city, 
which was a sinner, when she knew 
that Jesus sat at m_eat in the Pharisee's 
house, brought an alabaster-box of 
ointment. 

And stood at his feet behind him 
weeping, and began to wash his feet 
with tears, and did wipe them with the 
hairs of her head, and kissed his feet, 
and anointed them with the ointment. 
(Luke;: 37,38.) 



Additional References. — i Samuel 2: 35; 
I Samuel 24 : 10 ; i Samuel 28 : 9 ; i Chron- 
icles 16: 22; Psalm 132: 10; Isaiah 61 : i ; 
Luke 4: 18; Acts 4: 27; Acts 10: 38; 2 
Corinthians i: 21; i John 2: 20. 

ANTICHRIST, 

An'ti-christ — some one who is the oppo- 
nent of Christ; Christ's antagonist. This is 
an expression used in the Bible only by John, 
and the subject of much contention among 
commentators. By the word John most prob- 
ably meant the ruling spirit of error and the 
natural personification of this is Satan. It is 
also told us that there are many antichrists, 
and thus the term seems to be used in a gen- 
eral and broad sense. Paul's "man of sin" is 
almost synonymous with the word. Some 
commentators have seen fit to suggest Nero 
as the antichrist meant by John. Excluding 
Satan, Nero seems to have the best claim to 
the title. 

REFERENCES. 

Little children, it is the last time : and 
as ye have heard that antichrist shall 
come, even now are there many anti- 
christs ; whereby we know that it is the 
last time, (i John 2: 18.) 

Who is a liar but he that denieth that 
Jesus is the Christ? He is antichrist, 
that denieth the Father and the Son. 
(i John 2: 22.) 

And every spirit that confesseth not 
that Jesus Christ is come in the flesh, 
is not of God. And this is that spirit 
of antichrist, whereof ye have heard 
that it should come; and even now al- 
ready is it in the world. ( i John 4:3.) 

For many deceivers are entered into 
the world, who confess not that Jesus 
Christ is come in the flesh. This is a 
deceiver and an antichrist. (2 John 
1:7.) 

The Man of Sin. 

That ye be not soon shaken in mind, 
or be troubled, neither by spirit, nor by 



69 



ANTIOCH 



THE COMPREHENSIVE ANALYSIS 



APOSTLE 



word, nor by letter as from us, as that 
the day of Christ is at hand. 

Let no man deceive you by any 
means : for that day shall not come, ex- 
cept there come a falling away first, and 
that man of sin be revealed, the son of 
perdition. (2 Thessalonians 2: 3, 4.) 

ANTIOCH. 

An'ti-och. The Bible mentions two cities 
of this name — Antioch in Syria and Antioch 
in Pisidia. Of the two, the former was by 
far the greater and more important. It is 
situated on the river Orontes, 300 miles north 
of Jerusalem. It was founded in 300 B.C., 
and was long the residence of the Syrian 
kings as well as the metropoli9 of Syria. 
After the Roman occupation it continued to 
be the seat of government. In Christian his- 
tory it holds an important place. Within it 
Paul founded the first Gentile church, the 
members of which were the first to be dis- 
tinguished by the name of Christians. In the 
early days of the Church it gave many great 
scholars, teachers, and preachers to the faith. 
During the Crusades it v/as the scene of many 
battles between the Christians and the Mos- 
lems. It is now nothing like it was in the days 
of its splendor, although it has many ruins 
which show traces of its former greatness. 

References. — Acts 11: 25, 26; Acts 13: i, 
2; Galatians 2:11. 

APOLLOS. 

A-pol'los — a form of a Greek word mean- 
ing "belonging to Apollo." The name of a 
fellow-laborer of Paul's, mentioned a num- 
ber of times in the New Testament. He was 
an Alexandrian Jew and began his work 
about A.D. 56 at Ephesus, first teaching the 
doctrine of the Messiah without reference to 
Jesus. Paul's aids, Aquila and Priscilla, soon 
taught him the "way of God more perfectly," 
and he went to Greece to aid Paul. He must 
have been a man of strong personality as well 
as great knowledge, for he soon became the 
center of a church party. Paul, with the con- 
sent and approval and probably at the insti- 
gation of Apollos, took the Corinthians to 
task for this. They labored together quite a 
long time, and tradition says that Apollos rose 



to considerable eminence in the Church. He 
probably was pastor of the Church at Corinth 
at his death. 

REFERENCES. 

And a certain Jew, named Apollos, 
born at Alexandria, an eloquent man, 
and mighty in the scriptures, came to 
Ephesus. (Acts 18: 24.) 

Now this I say, that every one of you 
saith, I am of Paul; and I of Apollos; 
and I of Cephas; and I of Christ, (i 
Corinthians i : 12.) 

For while one saith, I am of Paul; 
and another, I am of Apollos; are ye 
not carnal ? 

Who then is Paul, and who is Apol- 
los, but ministers by whom ye believed, 
even as the Lord gave to every man? 

I have planted, Apollos watered: 
but God gave the increase, (i Corin- 
thians 3: 4-6.) 

And these things, brethren, I have 
in a figure transferred to myself and to 
Apollos for your sakes; that ye might 
learn in us not to think of men above 
that which is written, that no one of you 
be puffed up for one against another. 
( I Corinthians 4: 6.) 

Bring Zenas the lawyer and Apollos 
on their journey diligently, that noth- 
ing be wanting unto them. (Titus 3: 
I3-) 

APOSTLE. 

A-pos'tle — a form of a Greek word mean- 
ing "one who is sent." Research shows that 
the Jews, even before the time of Christ, called 
apostles such men as were sent by their rulers 
to the people with letters or proclamations or 
to collect the yearly temple tax. In the New 
Testament the term was applied to the chosen 
band of men that surrounded the Master, to 
whom after His death was to be given the or- 
ganization of His Church and the dissemina- 
tion of His faith. These men were Peter, 
Andrew, John, Philip, James the greater. 



70 



APOSTLE 



THE COMPREHENSIVE ANALYSIS 



APOSTLE 



Bartholomew, Thomas, Matthew (Levi), 
Simon, Jude, James the lesser, Judas Iscariot, 
and, after the latter's apostasy, Matthias. 
Later, to these was added by special call the 
great Paul, the apostle to the Gentiles. Christ 
gave them special powers during His life and 
promised them special gifts after His death. 
While there were no absolute distinctions of 
rank among them, temperament, devotion, 
and natural ability soon brought out leader- 
ship. Peter seems always to have been a sort 
of a spokesman for his fellows during the 
ministry of his Master. All of them were 
men of the people and all in humble walks of 
life when called to their work. The call of 
Paul was from a higher sphere. He was 
from a better class and was more deeply 
learned. Some writers take exception to the 
giving of the title of apostle to any others 
than the men above-named, although others 
call apostles all the leaders in the early Church 
down to the death of John, between the years 
90 and 100 A.D., which event has been termed 
the end of the apostolic age. The statement 
of faith known as the Apostles' Creed was not 
formulated by any of the men delegated by 
Christ, but is a product of the fifth century, 
some evidence tending to show that its author 
was Augustine. It is only the Apostles' Creed 
in that it is concentrated expression of the 
doctrine that they taught. 

REFERENCES. 

Calling of the Apostles. 

And Jesus walking by the sea of Gal- 
ilee, saw two brethren, Simon, called 
Peter, and Andrew his brother, casting 
a net into the Sea (for they were fish- 
ers.) 

And he saith unto them, Follow me: 
and I will make yoit fishers of men. 

And they straightway left their nets, 
and followed him. 

And going on from thence, he saw 
other two brethren, James the son of 
Zebedee, and John his brother, in a ship 
with Zebedee their father, mending 
their nets: and he called them. (Mat- 
thew 4: 18-21.) 



And as Jesus passed forth from 
thence, he saw a man named Matthew, 
sitting at the receipt of custom : and he 
saith unto him, Follozv me. And he 
arose, and followed him. (Matthew 
9: 9.) 

The day following, Jesus would go 
forth into Galilee, and findeth Philip, 
and saith unto him, Follozv me. 

Now Philip was of Bethsaida, the 
city of Andrew and Peter. 

Philip findeth Nathanael, and saith 
unto him, We have found him of whom 
Moses in the Law, and the Prophets did 
write, Jesus of Nazareth the son of 
Joseph. (John 1 : 43-45.) 

And he fell to the earth, and heard a 
voice saying unto him, Saul, Saul, why 
perse cut est thou me? 

And he said. Who art thou, Lord? 
And the Lord said, / am Jesus whom 
thou persecutest. It is hard for thee to 
kick against the pricks. 

And he trembling, and astonished, 
said, Lord, what wilt thou have me to 
do? And the Lord said unto him, 
Arise, and go into the city, and it shall 
he told thee what thou must do. (Acts 
9:4-6.) 

But the Lord said unto him, Go 
thy way: for he is a chosen vessel 
unto me, to hear my name hefore the 
Gentiles, and kings, and the children of 
Israel. 

For I will shew him how great things 
he must suffer for my name's sake. 

Now the names of the twelve apos. 
ties are these; The first, Simon, who is 
called Peter, and Andrew his brother; 
James the son of Zebedee, and John his 
brother ; 

Philip, and Bartholomew; Thomas, 
and Matthew the publican; James the 
son of Alpheus, and Lebbeus, whose 
surname was Thaddeus; 



71 



APOSTLE 



THE COMPREHENSIVE ANALYSIS 



APOSTLE 



Simon the Canaanite, and Judas Is- 
cariot, who also betrayed him. (Mat- 
thew id: 2-4.) 

Instructions and Powers. 

And when he had called unto him his 
twelve disciples, he gave them power 
against unclean spirits, to cast them 
out, and to heal all manner of sickness 
and all manner of disease. (Matthew 
10: I.) 

And as ye go, preach, saying, The 
kingdom of heaven is at hand: 

Heal the sick, cleanse the lepers, raise 
the dead, cast out devils: freely ye have 
received, freely give. (Matthew 10: 
7,8.) 

Behold, I send you forth as sheep in 
the midst of wolves: he ye therefore 
wise as serpents, and harmless as doves. 
(Matthew 10: 16.) 

But when they deliver you up, take 
no thought how or what ye shall speak, 
for it shall he given you in that same 
hour what ye shall speak. 

For it is not ye that speak, but the 
Spirit of your Father, which speaketh 
in you. (Matthew 10: 19, 20.) 

And ye shall be hated of all men for 
my Name's sake: but he that endureth 
to the end, shall be saved. (Matthew 
10: 22.) 

And I will give unto thee the keys of 
the kingdom of heaven: and whatsoever 
thou shalt bind on earth, shall he hound 
in heaven: and whatsoever thou shalt 
loose on earth, shall be loosed in heaven. 
(Matthew 16: 19.) 

Go ye therefore and teach all nations, 
baptizing them in the name of the Fa- 
ther, and of the Son, and of the Floly 
Ghost; 

Teaching them to observe all things 
whatsoever I have commanded you: 
and lo, I am with you ahvay, even unto 



the end of the world. Amen. (Mat- 
thew 28: 19.) 

Whose soever sins ye remit, they are 
remitted unto them; and zvhose soever 
sins ye retain, they are retained. (John 
20: 23.) 

But none of these things move me, 
neither count I my life dear unto my- 
self, so that I might finish my course 
with joy, and the ministry which I have 
received of the Lord Jesus, to testify 
the gospel of the grace of God. (Acts 
20: 24.) 

And the wall of the city had twelve 
foundations, and in them the names of 
the twelve apostles of the Lamb. (Rev- 
elation 21 : 14.) 

Witnesses of Christ. 

Even as they delivered them unto us, 
which from the beginning were eye- 
witnesses, and ministers of the word. 
(Luke 1:2.) 

And ye are witnesses of these things. 
( Luke 24 : 48. ) 

To whom also he shewed himself 
alive after his passion, by many infalli- 
ble proofs, being seen of them forty 
days, and speaking of the things per- 
taining to the kingdom of God. (Acts 

1:3.) 

Beginning from the baptism of John, 

unto that same day that he was taken 

up from us, must one be ordained to be 

a witness with us of his resurrection. 

(Acts 1 : 22.) 

Not to all the people, but unto wit- 
nesses chosen before of God, even to 
us, who did eat and drink with him aft- 
er he rose from the dead. (Acts 10: 
41.) 

Am I not an apostle? am I not free? 
have I not seen Jesus Christ our Lord ? 
are not ye my work in the Lord? (l 
Corinthians 9: i.) 



72 



APOSTLE 



THE COMPREHENSIVE ANALYSIS 



ARARAT 



And that he was seen of Cephas, then 
of the twelve, (i Corinthians 15: 5.) 

For we have not followed cunningly 
devised fables, when we made known 
unto you the power and coming of our 
Lord Jesus Christ, but were eyewit- 
nesses of his majesty. (2 Peter i: 

16.) 

That which was from the beginning, 
which we have heard, which we have 
seen with our eyes, which we have 
looked upon, and our hands have han- 
dled, of the Word of Life. ( i John i : 

Apostles' Sufferings. 

And ye shall be betrayed both by par- 
ents, and brethren, and kinsfolks, and 
friends; and some of you shall they 
cause to be put to death. (Luke 21: 
16.) 

Remember the word that I said unto 
you. The servant is not greater than 
the Lord: if they have persecuted me, 
they zvill also persecute you: if they 
have kept my saying, they will keep 
yours also. (John 15: 20.) 

They shall put you out of the syna- 
gogues: yea, the time cometh, that who- 
soever killeth you, will think that he 
doeth God service. (John 16: 2.) 

These things I have spoken unto you, 
that in me ye might have peace, in the 
world ye shall have tribulation: but be 
of good cheer, I have overcome the 
world. (John 16: 33.) 

For I think that God hath set forth 
us the apostles last, as it were appoint- 
ed to death: for we are made a spec- 
tacle unto the world, and to angels, and 
to men. (i Corinthians 4:9.) 

Who comforteth us in all our tribu- 
lation, that we may be able to comfort 
them which are, in, any trouble, by the 
comfort wherewith we ourselves are 



comforted of God. (2 Corinthians i : 

4.) 

We are troubled on every side, yet 
not distressed; we are perplexed, but 
not in despair; 

Persecuted, but not forsaken; cast 
down, but not destroyed. (2 Corin- 
thians 4: 8, 9.) 

Are they ministers of Christ? I 
speak as a fool, I am more: in labours 
more abundant: in stripes above meas- 
ure: in prisons more frequent: in 
deaths oft. (2 Corinthians 11 : 23.) 

I John, who also am your brother, 
and companion in tribulation, and in the 
kingdom and patience of Jesus Christ, 
was in the Isle that is called Patmos, 
for the word of God, and for the testi- 
mony of Jesus Christ. (Revelation i : 

9-) 

AQUILA. 

Ao'ui-LA — a Latinized form of a Greek 
word meaning "eagle." The name of one of 
Paul's fellow-workers at Corinth and Ephe- 
sus. He was a Jew from Asia Minor and 
had been driven from Rome during the per- 
secutions by the Emperor Claudius. Paul 
doubtless taught him the Christian faith. He 
is mentioned as one of the zealous workers, 
and aided in the higher instruction of Apollos. 
He seems to have been a tent-maker by trade 
and employed a number of men, which fact 
explains the reference to the church that was 
in his house. 

References. — Acts 18: 2, 18, 26; Romans 
16: 3; I Corinthians 16: 19; 2 Timothy 4: 
19. 

ARARAT. 

Ar'a-rat — a form of a Hebrew word 
meaning "wilderness." The Biblical name of 
the country upon the mountains of which the 
Ark rested. It has been impossible to modern 
research to fix the exact location of the peak. 
A number of mountains have been selected, but 
none with certainty. xvlount Ararat, the 
height to which the greatest amount of evi- 
dence leans, is a peak in Armenia, in Asia, 



73 



ARIMATHEA 



THE COMPREHENSIVE ANALYSIS 



ARK 



about 16,250 feet above sea level. It is a most 
magnificent mountain of the twin-peak vari- 
ety. Its summit is covered with eternal snow 
and ice. 

References. — Genesis 8 : 4 ; 2 Kings 19 : 
2>7; Jeremiah 51: 27. 

ARIMATHEA. 

Ar-i-ma-the'a — a form of a Greek word 
meaning "a height." The name of the birth- 
place of the wealthy Joseph, in whose new 
tomb the body of the crucified Christ was laid. 
There is some doubt as to the exact location 
of Arimathea. The weight of evidence tends 
to locate it at what is now the village of Ram- 
leh, about 24 miles northwest of Jerusalem. 

References. — Matthew 27: 57; Mark 15: 
43 ; Luke 23 : 51 ; John 19 : 38. 

ARK. (See Flood, Covenant, Moses.) 

The Bible mentions three different sorts 
of arks : ( i ) that in which Noah, his family, 
and specimens of every sort of animal sur- 
vived the Flood; (2) the small vessel in 
which Moses was set adrift; (3) the ark of 
the covenant. 

1. Genesis does not throw much light upon 
the actual structure of Noah's ark, save that 
it was of gopher wood (probably cypress or 
pine), and that it was 300 cubits long, 50 
broad, and 30 high. It probably was merely 
a huge raft with a house upon it, since it 
was built to float only and not to sail. Its 
passengers were Noah, his wife, his three sons 
and their wives — eight persons in all — and one 
pair of every "unclean animal" and seven 
pairs of all that were "clean." 

2. The ark in which Moses was set adrift 
was probably a small basket-like boat made 
of papyrus, a fabric like heavy parchment or 
paper made from bulrushes by the Egyptians, 
and plentifully daubed with pitch or bitumen 
to make it waterproof. 

3. The ark of the covenant was a large 
chest or coffer, two and a half cubits long, 
and a cubit and a half broad and high. It 
was made of shittim (acacia) wood and cov- 
ered with plates of pure gold. It had a border 
ornamentation of gold and gold-covered poles 
by which to carry it. On the upper surface 
or lid it had two cherubim with their faces 
turned toward each other. Their wings, 



spread out over the top, formed the throne of 
God. This object was the most sacred thing 
possessed by the Israelites, and it was kept in 
the holy of holies of the tabernacle and tem- 
ple. In it were kept the tables of the law. 
While the nation was on the march it Vv^as 
borne by priests in advance of the host. What 
became of it never has been known definitely. 
It is supposed to have fallen into the hands 
of the Babylonians at the plunder and de- 
struction of the Temple, and probably was 
destroyed by them for the sake of its precious 
metal. The Jews, however, still believe that 
it was concealed from the Babylonians and 
that the Messiah will eventually reveal its 
whereabouts. That it was not in the second 
Temple is quite certain. 

REFERENCES. 

Noah's Ark. 

Make thee an ark of gopher-wood: 
rooms shalt thou make in the ark, and 
shah pitch it within and without with 
pitch. 

And this is the fashion which thou 
shalt make it of : The length of the ark 
shall be three hundred cubits, the 
breadth of it fifty cubits, and the 
height of it thirty cubits. 

A window shalt thou make to the 
ark, and in a cubit shalt thou finish it 
above; and the door of the ark shalt 
thou set in the side thereof : with lower, 
second, and third stories shalt thou 
make it. 

And behold, I, even I, do bring a 
flood of waters upon the earth, to de- 
stroy all flesh, wherein is the breath 
of life, from under heaven: and every 
thing that is in the earth shall die. 

But with thee will I establish my 
covenant: and thou shalt come into the 
ark, thou, and thy sons, and thy wife, 
and thy sons' wives with thee. (Gen- 
esis 6: 14-18.) 

Of ever)^ clean beast thou shalt take 
to thee by sevens, the male and his fe- 



74 



ARK 



THE COMPREHENSIVE ANALYSIS 



ARK 



male: and of beasts that are not clean 
by two, the male and his female. ( Gen- 
esis j: 2.) 

By faith Noah, being warned of God 
of things not seen as yet, moved with 
fear, prepared an ark to the saving of 
his house; by the which he condemned 
the world, and became heir of the 
righteousness which is by faith. (He- 
brews 11:7.) 

Which sometime were disobedient, 
Avhen once the long-suffering of God 
waited in the days of Noah, while the 
ark was a preparing, wherein few, that 
is, eight souls, were saved by water. 
(i Peter 3: 20.) 

Moses' Ark. 

And when she could not longer hide 
him, she took for him an ark of bul- 
rushes, and daubed it with slime and 
w^ith pitch, and put the child therein; 
and she laid it on the flags by the river's 
brink. (Exodus 3:2.) 

Ark of the Covenant. 

And they shall make an ark of shit- 
tim-wood: two cubits and a half shall 
be the length thereof, and a cubit and 
a half the breadth thereof, and a cubit 
and a half the height thereof. 

And thou shalt overlay it with pure 
gold, within and without shalt thou 
overlay it; and shalt make upon it a 
crown of gold round about. 

And thou shalt cast four rings of 
gold for it, and put them in the four 
corners thereof ; and two rings shall be 
in the one side of it, and two rings in 
the other side of it. 

And thou shalt make staves of shit- 
tim-wood, and overlay them with gold. 

And thou shalt put the staves into 
the rings by the sides of the ark, that 
the ark may be borne with them. 



The staves shall be in the rings of 
the ark : they shall not be taken from it. 

And thou shalt put into the ark the 
testimony which I shall give thee. 

And thou shalt make a mercy-seat 
of pure gold : two cubits and a half shall 
be the length thereof, and a cubit and 
a half the breadth thereof. 

And thou shalt make two cherubims 
of gold, of beaten work shalt thou make 
them, in the two ends of the mercy-seat. 

And make one cherub on the one end, 
and the other cherub on the other end: 
even of the mercy-seat shall' ye make 
the cherubims on the two ends thereof. 

And the cherubims shall stretch forth 
their wings on high, covering the mer- 
cy-seat with their wings, and their 
faces shall look one to another ; toward 
the mercy-seat shall the faces of the 
cherubims be. 

And thou shalt put the mercy-seat 
above upon the ark ; and in the ark thou 
shalt put the testimony that I shall give 
thee. 

And there I will meet with thee, and 
I will commune with thee from above 
the mercy-seat, from between the two 
cherubims which are upon the ark of 
the testimony, of all things which I 
will give thee in commandment unto 
the children of Israel. (Exodus 25: 
10-22.) 

And Bezaleel made the ark of shit- 
tim-wood: two cubits and a half was 
the length of it, and a cubit and a half 
the breadth of it, and a cubit and a half 
the height of it. (Exodus 37: i.) 

And it came to pass, when the people 
removed from their tents to pass over 
Jordan, and the priests bearing the ark 
of the covenant before the people; 

And as they that bare the ark were 
come unto Jordan, and the feet of the 
priests that bare the ark were dipped 



75 



ARK 



THE COMPREHENSIVE ANALYSIS 



ARK 



in the brim of the water, (for Jordan 
overfloweth all his banks all the time 
of harvest,) 

That the waters which came down 
from above stood and rose up upon an 
heap very far from the city Adam, that 
is beside Zaretan; and those that came 
down toward the sea of the plain, even 
the salt sea, failed, and were cut off: 
and the people passed over right 
against Jericho. 

And the priests that bare the ark of 
the covenant of the Lord stood firm on 
dry ground in the midst of Jordan, and 
all the Israelites passed over on dry 
ground, until all the people were passed 
clean over Jordan. (Joshua 3: 14-17.) 

And the Lord said unto Joshua, See, 
I have given into thine hand Jericho, 
and the king thereof, and the mighty 
men of valour. 

And ye shall compass the city, all ye 
men of war, and go round about the 
city once : thus shalt thou do six days. 

And seven priests shall bear before 
the ark seven trumpets of ram's horns : 
and the seventh day ye shall compass 
the city seven times, and the priests 
shall blow with the trumpets. 

And it shall come to pass, that when 
they make a long blast with the ram's 
horn, and when ye hear the sound of 
the trumpet, all the people shall shout 
with a great shout : and the wall of the 
city shall fall down flat, and the people 
shall ascend up every man straight be- 
fore him. (Joshua 6: 2-5.) 

And the Philistines fought, and Is- 
rael was smitten, and they fled every 
man into his tent: and there was a very 
great slaughter, for there fell of Israel 
thirty thousand footmen. 

And the ark of God was taken; and 
the two sons of Eli, Llophni and Phine- 
has, were slain, (i Samuel 4: 10, 11.) 



And the Philistines took the ark of 
God, and brought it from Eben-ezer 
unto Ashdod. 

When the Philistines took the ark of 
God, they brought it into the house of 
Dagon, and set it by Dagon. 

And when they of Ashdod arose ear- 
ly on the morrow, behold, Dagon was 
fallen upon his face to the earth before 
the ark of the Lord. And they took 
Dagon, and set him in his place again. 

And when they arose early on the 
morrow morning, behold, Dagon was 
fallen upon his face to the ground be- 
fore the ark of the Lord : and the head 
of Dagon, and both the palms of his 
hands were cut off upon the threshold; 
only the stump of Dagon was left to 
him. (i Samuel 5: 1-4.) 

And the ark of the Lord was in the 
country of the Philistines seven months, 
(i Samuel 6:1.) 

And the men of Kirjath-jearim came, 
and fetched up the ark of the Lord, and 
brought it into the house of Abinadab 
in the hill, and sanctified Eleazar his 
son to keep the ark of the Lord. 

And it came to pass, while the ark 
abode in Kirjath-jearim, that the time 
was long; for it was twenty years: and 
all the house of Israel lamented after 
the Lord, (i Samuel 7: i, 2.) 

And David was afraid of the Lord 
that day, and said, How shall the ark 
of the Lord come to me ? 

So David would not remove the ark 
of the Lord unto him into the city of 
David: but David carried it aside into 
the house of Obed-edom the Gittite. 

And the ark of the Lord continued 
in the house of Obed-edom the Gittite 
three months: and the Lord blessed 
Obed-edom and all his household. 

And it was told king David, saying. 
The Lord hath blessed the house of 



76 



ARM 



THE COMPREHENSIVE ANALYSIS 



ARMOR 



Obed-edom, and all that pertaineth 
unto him, because of the ark of God. 
So David went and brought up the ark 
of God from the house of Obed-edom 
into the city of David with gladness. 
(2 Samuel 6: 9-12.) 

Thus all the work that Solomon 
made for the house of the Lord was 
finished: and Solomon brought in all 
the things that David his father had 
dedicated; and the silver, and the gold, 
and all the instruments, put he among 
the treasures of the house of God. 

Then Solomon assembled the elders 
of Israel, and all the heads of the tribes, 
the chief of the fathers of the children 
of Israel, unto Jerusalem, to bring up 
the ark of the covenant of the Lord 
out of the city of David, which is Zion. 
(2 Chronicles 5: i, 2.) 

And the priests brought in the ark of 
the covenant of the Lord unto his place, 
to the oracle of the house, into the most 
holy place, even under the wings of the 
cherubims. (2 Chronicles 5:7.) 

ARM. 

Arm. Special reference is made in a num- 
ber of places in the Bible to the power of God 
and the figurative use of the word "arm" em- 
ployed to indicate it. 

REFERENCES. 

Fear and dread shall fall upon them ; 
by the greatness of thine arm they shall 
be as still as a stone ; till thy people pass 
over, O Lord, till the people pass over, 
which thou hast purchased. (Exodus 
15: 16.) 

The eternal God is thy refuge, and 
underneath are the everlasting arms: 
and he shall thrust out the enemy from 
before thee; and shall say. Destroy 
them. (Deuteronomy 33 : 27.) 

Thou hast with thine arm redeemed 



thy people, the sons of Jacob and 
Joseph. Selah. (Psalm jj\ 15.) 

Thou hast a mighty arm: strong is 
thy hand, and high is thy right hand. 
(Psalm 89: 13.) 

O sing unto the Lord a new song: 
for he hath done marvelous things : his 
right hand, and his holy arm, hath got- 
ten him the victory. (Psalm 98: i.) 

Lord, be gracious unto us ; we have 
waited for thee: be thou their arm ev- 
ery morning, our salvation also in the 
time of trouble. (Isaiah 33: 2.) 

Who hath believed our report? and 
to whom is the arm of the Lord re- 
vealed? (Isaiah 53: i.) 

1 have made the earth, the man and 
the beast that are upon the ground, by 
my great power and by my out- 
stretched arm, and have given it unto 
whom it seemed meet unto me. (Jere- 
miah 2y\ 5.) 

He hath shewed strength with his 
arm ; he hath scattered the proud in the 
imagination of their hearts. (Luke i: 

51.) 

The God of this people of Israel 

chose our fathers, and exalted the peo- 
ple when they dwelt as strangers in the 
land of Egypt, and with an high arm 
brought he them out of it. (Acts 13: 

17.) 

ARMOR. (Spelled "armour" throughout 

the Bible.) 

Ar'mor. From the earliest times up to 
the invention of firearms mankind wore and 
used devices for the protection of the body 
in battle. These devices were of different 
types and made of different material from 
heavy leather to hardened steel. Usually they 
consisted of a shield carried on one arm, a 
coat or breastplate, leather or iron casings for 
the lower limbs, and a helmet for the head. 
All through the Bible there are frequent ref- 
erences to armor. Very often the word is 
used in a figurative sense, chiefly with refer- 



77 



ASA 



THE COMPREHENSIVE ANALYSIS 



ASCENSION 



ence to righteousness as a protection to the 
follower of God against the assaults of evil or 
temptation. The Pauline references are the 
most notable and important. 

REFERENCES. 

The night is far spent, the day is at 
hand : let us therefore cast off the works 
of darkness, and let us put on the ar- 
mour of light. (Romans 13: 12.) 

By the word of truth, by the power 
of God, by the armour of righteousness 
on the right hand and on the left. (2 
Corinthians ^'. J-^ 

Wherefore take unto you the whole 
armour of God, that ye may be able to 
withstand in the evil day, and having 
done all, to stand. 

Stand therefore, having your loins 
girt about with truth, and having on the 
breast-plate of righteousness; 

And your feet shod with the prepara- 
tion of the gospel of peace. 

Above all, taking the shield of faith, 
wherewith ye shall be able to quench all 
the fiery darts of the wicked. 

And take the helmet of salvation, and 
the sword of the Spirit, which is the 
word of God. (Ephesians 6: 13-17.) 

But let us, who are of the day, be 
sober, putting on the breast-plate of 
faith and love; and for an helmet, the 
hope of salvation, (i Thessalonians 

5:8.) 

ASA. 

A'sA — a form of a Hebrew word meaning 
"a physician" or "healing." The name of the 
third king of Judah, who reigned forty-one 
years, from 955 to 914 B.C. He was noted 
as a very good monarch. He rooted out the 
various idolatries and placed his kingdom on 
a first-class military basis. He waged many 
successful wars and won the love of his peo- 
ple. Toward the latter part of his reign he 
met with some reverses. 



78 



REFERENCES. 

And Abijam slept with his fathers; 
and they buried him in the city of 
David: and Asa his son reigned in his 
stead. ( I Kings 15: 8. ) 

And Asa did that which was right in 
the eyes of the Lord, as did David his 
father, (i Kings 15: 11.) 

And there was war between Asa and 
Baasha king of Israel all their days. 
(i Kings 15: 16.) 

And Asa did that which was good 
and right in the eyes of the Lord his 
God: 

For he took away the altars of the 
strange gods, and the high places, and 
brake down the images, and cut down 
the groves. (2 Chronicles 14: 2, 3.) 

And Asa in the thirty and ninth year 
of his reign was diseased in his feet, un- 
til his disease was exceeding great : yet 
in his disease he sought not to the Lord, 
but to the physicians. 

And Asa slept with his fathers, and 
died in the one and fortieth year of his 
reign. (2 Chronicles 16: 12, 13.) 

ASAPH. (See Psalms.) 

A'sAPH — a form of a Hebrew word mean- 
ing "gatherer" or "assembler." The name of 
several persons mentioned in the Bible, the 
most important of whom was the leader and 
director of the Temple choir in the time of 
David. He is supposed to have been a musi- 
cian of much ability, as well as a prophet and 
writer. No less than twelve of the Psalms 
are ascribed to his authorship. They are Nos. 
50 and yi to 83. 

References. — i Chronicles 6: 39; 2 Chron- 
icles 5: 12; 29: 30; 33: 15; Nehemiah 12: 46. 

ASCENSION. (See Christ, Jesus.) 

As-cen'sion. To the Christian the ascen- 
sion of Jesus Christ will always be an event 
to be contemplated with awe, reverence, and 
satisfaction. Not only was it the final and 
irrevocable proof of His divinity, but it was 



ASCENSION 



THE COMPREHENSIVE ANALYSIS 



ASCENSION 



the logical sequence of His glorious resurrec- 
tion and the final triumph of His mortal min- 
istry. Besides, it fulfilled the ancient proph- 
ecies. It occurred forty days after He rose 
from the dead. The scene of it was Moimt 
Olivet. The evidences were many and com- 
plete. 

REFERENCES. 
Prophecies. 

Thou wilt shew me the path of Hfe: 
in thy presence is fulness of joy ; at thy 
right hand there are pleasures for ever- 
more. (Psalm i6: ii.) 

Lift up your heads, O ye gates; and 
be ye lift up, ye everlasting doors ; and 
the King of glory shall come in. (Psalm 
24: 7.) 

Thou hast ascended on high, thou 
hast led captivity captive : thou hast re- 
ceived gifts for men; yea, for the re- 
bellious also, that the Lord God might 
dwell among them. (Psalm 68: 18.) 

The Lord said unto my Lord, Sit 
thou at my right hand, until I make 
thine enemies thy footstool. (Psalm 
no: I.) 

Typifications: General. 

Which hope we have as an anchor of 
the soul, both sure and steadfast, and 
which entereth into that within the vail ; 

Whither the forerunner is for us en- 
tered, even Jesus, made an high priest 
for ever after the order of Melchisedec. 
(Hebrews 6: 19, 20.) 

But Christ being come an high priest 
of good things to come, by a greater 
and more perfect tabernacle, not made 
with hands, that is to say, not of this 
building; 

Neither by the blood of goats and 
calves, but by his own blood, he entered 
in once into the holy place, having ob- 
tained eternal redemption for us. (He- 
brews 9:11, 12.) 



By Enoch: 

And Enoch walked with God, and he 
was not: for God took him. (Genesis 
5:24.) 

By Elijah: 

And it came to pass, as they still went 
on, and talked, that behold, there ap- 
peared a chariot of fire, and horses of 
fire, and parted them both asunder ; and 
Elijah went up by a whirlwind into 
heaven. (2 Kings 2: 11.) 

The Ascension. 

So then after the Lord had spoken 
unto them, he was received up into 
heaven, and sat on the right hand of 
God. (Mark 16: 19.) 

And he led them out as far as to 
Bethany: and he lifted up his hands, 
and blessed them. 

And it came to pass, while he blessed 
them, he was parted from them, and 
carried up into heaven. ( Luke 24 : 50, 

51.) 

In my Father's house are many man- 
sions: if it were not so, I zvould have 
told you. I go to prepare a place for 
you. (John 14: 2.) 

Nevertheless, I tell you the truth, it 
is expedient for you that I go away: for 
if I go not azvay, the Comforter will not 
come unto you: but if I depart, I will 
send him unto you. (John 16: 7.) 

And when he had spoken these 
things, while they beheld, he was taken 
up; and a cloud received him out of 
their sight. 

And while they looked steadfastly 
toward heaven as he went up, behold, 
two men stood by them in white ap- 
parel ; 

Which also said, Ye men of Galilee, 
why stand ye gazing up into heaven? 
this same Jesus which is taken up from 



79 



ASHES 



THE COMPREHENSIVE ANALYSIS 



ASSYRIA 



you into heaven, shall so come in like 
manner as ye have seen him go into 
heaven. (Acts i: 9-1 1.) 

Who is gone into heaven, and is on 
the right hand of God ; angels, and au- 
thorities, and powers being made sub- 
ject unto him. (i Peter 3 : 22.) 

ASHES. (See Repentance.) 

Ash'es. In the symbolism with which the 
Scriptures are full ashes have a deep and sig- 
nificant meaning, denoting the frailty of hu- 
mankind, humiliation of the deepest order, 
and grief and sorrow. 

REFERENCES. 

And Abraham answered and said. 
Behold now, I have taken upon me to 
speak unto the Lord, which am but dust 
and ashes. (Genesis 18: 2y.) 

And Tamar put ashes on her head, 
and rent her garment of divers colours 
that was on her, and laid her hand on 
her head, and went on crying. (2 Sam- 
uel 13: 19.) 

When Mordecai perceived all that 
was done, Mordecai rent his clothes, 
and put on sackcloth with ashes, and 
went out into the midst of the city, and 
cried with a loud and a bitter cry. 
(Esther 4: i.) 

He hath cast me into the mire, and 
I am become like dust and ashes. (Job 
30: 19.) 

Wherefore I abhor myself, and re- 
pent in dust and ashes. (Job 42 : 6.) 

For I have eaten ashes like bread, 
and mingled my drink with weeping. 
(Psalm 102: 9.) 

He f eedeth on ashes : a deceived heart 
hath turned him aside, that he cannot 
deliver his soul, nor say. Is there not a 
lie in my right hand ? ( Isaiah 44 : 20. ) 

Is it such a fast that I have chosen? 
a day for a man to afflict his soul? is it 



to bow down his head as a bulrush, and 
to spread sackcloth and ashes under 
him? wilt thou call this a fast, and an 
acceptable day to the Lord? (Isaiah 

58: 5.) 

O daughter of my people, gird thee 
with sackcloth, and wallow thyself in 
ashes: make thee mourning, as for an 
only son, most bitter lamentation: for 
the spoiler shall suddenly come upon 
us, (Jeremiah 6: 26.) 

For word came unto the king of Nine- 
veh, and he arose from his throne, and 
he laid his robe from him, and covered 
him with sackcloth, and sat in ashes. 
(Jonah 3:6.) 

Wo unto thee, Chorasin! wo unto 
thee, Bethsaida! for if the mighty works 
had been done in Tyre and Sidon, which 
have been done in you, they had a great 
zvhile ago repented, sitting in sackcloth 
and ashes. (Luke 10: 13.) 

ASHTORETH. (See Baal.) 

Ash'to-reth — one of the Hebrew forms 
of the name of Astarte, the celebrated goddess 
of the Sidonians and the Philistines. Her 
worship was by no means confined to these 
people, but spread all over Asia Minor, into 
Mesopotamia, to Egypt, and even crossed the 
seas into Greece and Italy. It was one of the 
chief idolatries into which the Israelites fell, 
even Solomon having been guilty of it. Like 
most of the paganisms of the period, the wor- 
ship of the goddess was to a great extent a 
worship of certain forces of nature. Her 
rites were of the most demoralizing charac- 
ter. She had many great temples where she 
was venerated in conjunction with Baal, as 
well as many groves and gardens specially 
dedicated to her. 

References. — Judges 2: 13; i Samuel 12: 
10; I Kings 11: 5, 33. 

ASSYRIA. (See Nineveh.) 

As'syr'i-a. Assyria received its name 
from Assur, son of Shem, who founded the 
city of Assur, from which the nation devel- 



80 



ASSYRIA 



THE COMPREHENSIVE ANALYSIS 



ASSYRIA 



oped. At first it seems to have been only a 
weak dependency of Babylon. It gradually 
grew in strength until its capital, Nineveh, 
became greater than Babylon itself. A long 
line of able and warlike kings raised it from 
a small nation to a great empire, which sub- 
dued Babylon, Palestine, Egypt, and might 
have extended its conquests further had not 
it fallen into luxury and degeneracy. In the 
reign of Sargon, one of its later monarchs, 
Jerusalem and the larger Hebrew cities were 
taken, the Israelites thus being punished for 
their sins. Sargon's successor, Sennacherib, 
besieged Jerusalem, but the larger part of his 
army was miraculously destroyed. 

REFERENCES. 
Assyria and the Jews. 

In the days of Pekah king of Israel 
came Tiglath-pileser king of Assyria, 
and took Ijon, and Abel-beth-maachah, 
and Janoah, and Kedesh, and Razor, 
and Gilead, and Galilee, all the land of 
Naphtali, and carried them captive to 
Assyria, (i Kings 15: 29.) 

In the ninth year of Hoshea the king 
of Assyria took Samaria, and carried 
Israel away into Assyria, and placed 
them in Halah and in Habor by the riv- 
er of Gozan, and in the cities of the 
Medes. (i Kings 17: 6.) 

For the children of Israel walked in 
all the sins of Jeroboam which he did; 
they departed not from them ; 

Until the Lord removed Israel out of 
his sight, as he had said by all his serv- 
ants the prophets. So was Israel car- 
ried away out of their own land to As- 
syria unto this day. 

And the king of Assyria brought men 
from Babylon, and from Cuthah, and 
from Ava, and from Hamath, and from 
Sepharvaim, and placed them in the 
cities of Samaria instead of the children 
of Israel: and they possessed Samaria, 
and dwelt ' in the cities thereof. ( i 
Kings 17: 22-24.) 

6 81 



And it came to pass that night, that 
the angel of the Lord went out, and 
smote in the camp of the Assyrians an 
hundred fourscore and five thousand: 
and when they arose early in the morn- 
ing, behold, they were all dead corpses. 

So Sennacherib king of Assyria de- 
parted, and went and returned, and 
dwelt at Nineveh. (2 Kings 19: 35, 
36.) 

Prophecies Concerning Assyria. 

For before the child shall have knowl- 
edge to cry. My father, and my mother, 
the riches of Damascus and the spoil of 
Samaria shall be taken away before the 
king of Assyria. (Isaiah 8:4.) 

Assyrian, the rod of mine anger, 
and the staff in their hand is mine in- 
dignation. 

1 will send him against an hypocrit- 
ical nation, and against the people of 
my wrath will I give him a charge, to 
take the spoil, and to take the prey, and 
to tread them down like the mire of the 
streets. (Isaiah 10: 5, 6.) 

That I will break the Assyrian in my 
land, and upon my mountains tread him 
under foot: then shall his yoke depart 
from off them, and his burden depart 
from off their shoulders. (Isaiah 14: 

25.) 

Then shall the Assyrian fall with the 

sword, not of a mighty man; and the 
sword, not of a mean man, shall devour 
him: but he shall flee from the sword, 
and his young men shall be discomfited. 
(Isaiah 31 : 8.) 

And they shall waste the land of 
Assyria with the sword, and the land 
of Nimrod in the entrances thereof: 
thus shall he deliver us from the Assyr- 
ian, when he cometh into our land, and 
when he treadeth within our borders. 
(Micah 5:6.) 



ATHALIAH 



THE COMPREHENSIVE ANALYSIS 



ATONEMENT 



ATHALIAH. 

Ath'a-li'ah — a form of a Hebrew word 
meaning "afifiicted by Jehovah." The name 
of the notorious wife of Jehoram, son of 
Jehoshaphat. She was the daughter of Ahab, 
against whose house divine doom had been 
pronounced. After the death of her husband 
and son she sought to seize the throne for 
herself and caused the male line of the royal 
family to be murdered. One grandson, Jo- 
ash, escaped and was secretly brought up in 
the Temple, and in the seventh year of her 
reign he was suddenly proclaimed king, while 
his evil grandmother was put to death. 

References. — 2 Kings 8 : 26 ; 2 Kings 1 1 : 
1; 2 Chronicles 22: 10 ; 2 Chronicles II : 16; 
2 Chronicles 22. 

ATONEMENT. (See Redemption.) 

A-tone'ment — satisfaction or reparation 
for an injury or a misdeed by giving an equiv- 
alent or by doing something that will be 
received in satisfaction ; also a reconciliation 
not only of man to man but more specifically 
man to God. Atonement and redemption are 
terms very often coupled in religious matters, 
but they are in no sense synonymous or in- 
terchangeable. Atonement is offered to God, 
while redemption comes from God. Thus, 
the Great Atonement made by Jesus, once 
and for all for the sins of mankind by death 
on the cross, brings from God the Father the 
redemption promised to all who believe. Un- 
der the old^ or Mosaic, dispensation the doc- 
trine of atonement was a strong feature of the 
Jewish faith^ atonement being made by sac- 
rifices and offerings. Under the Christian 
dispensation atonement and propitiation was 
made for all men by the incarnation, life, suf- 
fering, and death of Jesus. 

REFERENCES. 

Hebrew Phase of Atonement. 

And thou shalt offer every day a bul- 
lock for a sin-offering for atonement; 
and thou shalt cleanse the altar, when 
thou hast made an atonement for it, 
and thou shalt anoint it, to sanctify it. 

Seven days thou shalt make an atone- 
ment for the altar, and sanctify it; and 



it shall be an altar most holy: whatso- 
ever toucheth the altar shall be holy. 
(Exodus 29: 36, 37.) 

And Aaron shall make an atonement 
upon the horns of it once in a year, with 
the blood of the sin-offering of atone- 
ments: once in the year shall he make 
atonement upon it throughout your 
generations: it is most holy unto the 
Lord. 

And the Lord spake unto Moses, say- 
ing, 

When thou takest the sum of the chil- 
dren of Israel after their number, then 
shall they give every man a ransom for 
his soul unto the Lord, when thou num- 
berest them: that there be no plague 
among them when thou numberest 
them. (Exodus 30: 10-12.) 

And this shall be a statute for ever 
unto you: that in the seventh month, 
on the tenth day of the month, ye shall 
afflict your souls, and do no work at all, 
whether it be one of your own country, 
or a stranger that sojourneth among 
you: 

For on that day shall the priest make 
an atonement for you, to cleanse you, 
that ye may be clean from all your sins 
before the Lord. (Leviticus 16: 29, 
30.) 

Prophecies Concerning Christ's Atone=> 
ment. 

Surely he hath borne our griefs, and 
carried our sorrows : yet we did esteem 
him stricken, smitten of God, and af- 
flicted. 

But he was wounded for our trans- 
gressions, he was bruised for our iniq- 
uities; the chastisement of our peace 
was upon him; and with his stripes we 
are healed. 

All we like sheep have gone astray; 
we have turned every one to his own 



82 



ATONEMENT 



THE COMPREHENSIVE ANALYSIS 



ATONEMENT 



way; and the Lord hath laid on him 
the iniquity of us all. (Isaiah 53 : 4-6.) 

And after threescore and two weeks 
shall Messiah be cut off, but not for 
himself: and the people of the prince 
that shall come shall destroy the city 
and the sanctuary; and the end thereof 
shall be with a flood, and unto the end 
of the war desolations are determined. 
(Daniel 9: 26.) 

In that day there shall be a fountain 
opened to the house of David and to the 
inhabitants of Jerusalem for sin and for 
uncleanness. (Zechariah 13: i.) 

And one of them, named Caiaphas, 
being the high priest that same year, 
said unto them, Ye know nothing at all. 

Nor consider that it is expedient for 
us, that one man should die for the peo- 
ple, and that the whole nation perish 
not. 

And this spake he not of himself : but 
being high priest that year, he prophe- 
sied that Jesus should die for that na- 
tion; 

And not for that nation only, but that 
also he should gather together in one 
the children of God that were scattered 
abroad. (John 11: 49-52.) 

Benefits of Christ's Atonement. 

Being justified freely by his grace, 
through the redemption that is in Christ 
Jesus. (Romans 3: 24.) 

For when we were yet without 
strength, in due time Christ died for 
the ungodly. ( Romans 5:6.) 

And all things are of God, who hath 
reconciled us to himself by Jesus Christ, 
and hath given to us the ministry of 
reconciliation. (2 Corinthians 5: 18.) 

Who gave himself for our sins, that 
he might deliver us from this present 
evil world, according to the will of God 
and our Father. ( Galatians 1:4.) 



83 



Christ hath redeemed us from the 
curse of the law, being made a curse 
for us : for it is written. Cursed is every 
one that hangeth on a tree. ( Galatians 

3: I3-) 

Who gave himself for us, that he 

might redeem us from all iniquity, and 

purify unto himself a peculiar people, 

zealous of good works. (Titus 2: 

14.) _ 

So Christ was once oft"ered to bear 
the sins of many; and unto them that 
look for him shall he appear the second 
time without sin unto salvation. (He- 
brews 9: 28.) 

But with the precious blood of Christ, 
as of a lamb without blemish and with- 
out spot, (i Peter i: 19.) 

Who his own self bare our sins in his 
own body on the tree, that we, being 
dead to sins, should live unto righteous- 
ness: by whose stripes ye were healed. 
(i Peter 2: 24.) 

For Christ also hath once suffered 
for sins, the just for the unjust, that 
he might bring us to God, being put to 
death in the flesh, but quickened by the 
Spirit, (i Peter 3: 18.) 

And he is the propitiation for our 
sins : and not for ours only, but also for 
the sins of the whole world. (2 John 
2: 2.) 

Commemorated by Lord's Supper. 

And as they were eating, Jesus took 
bread, and blessed it, and brake it, and 
gave it to the disciples, and said. Take, 
eat; this is my body. 

And he took the cup, and gave 
thanks, and gave it to them, saying, 
Drink ye all of it; 

For this is my blood of the new testa- 
ment, which is shed for many for the 
remission of sins. (Matthew 26: 26- 
28.) 



BAAL 



THE COMPREHENSIVE ANALYSIS 



BABYLON 



BAAL. (See Ashtoreth.) 

Ba'al — the generic term for "god" in 
many of the languages of the nations that 
surrounded the Israehtes. The name, how- 
ever, was chiefly given to the leading male 
divinity of the Phoenicians. The original seat 
of his worship was at Tyre, but it spread in 
every direction. The Israelites fell under its 
influence and for a long time worshiped him 
to the exclusion of the true God. In almost 
every instance with adoration of Baal was 
coupled veneration of Astarte, his female 
companion goddess. There is much internal 
evidence to show that Baal originally repre- 
sented the sun and Astarte the moon. The 
theology of almost all pagan nations is based 
upon worship of the forces of nature, and it 
is therefore easy to see how, in the develop- 
ment of such a theology, sun, moon, fire, etc., 
became primitive bases of a faith leading 
eventually to the deification of other natural 
forces, as well as to understand that in the 
evolution of such a faith the rites of such gods 
must become gross, vicious, and licentious. 
The worship of Baal can be traced to very 
ancient times, and many modifications of it 
can be found, such as Baal-peor (the Jews' 
form), Baal-berith, and Baal-zebub. 

REFERENCES. 

And they forsook the Lord, and 
served Baal and Ashtaroth. (Judges 
2: 13.) 

And they left all the commandments 
of the Lord their God, and made them 
molten images, even two calves, and 
made a grove, and worshipped all the 
host of heaven, and served Baal. (2 
Kings 17: 16.) 

They have built also the high places 
of Baal, to burn their sons with fire for 
burnt-offerings unto Baal, which I com- 
manded not, nor spake it, neither came 
it into my mind. (Jeremiah 19: 5.) 

And Elijah said unto them. Take the 
prophets of Baal; let not one of them 
escape. And they took them; and Eli- 
jah brought them down to the brook 



84 



Kishon, and slew them there. ( i Kings 
18:40.) 

And they brought forth the images 
out of the house of Baal, and burned 
them. 

And they brake down the image of 
Baal, and brake down the house of 
Baal, and made it a draught-house unto 
this day. 

Thus Jehu destroyed Baal out of 
Israel. (2 Kings 10: 26-28,) 

Your eyes have seen what the Lord 
did because of Baal-peor: for all the 
men that followed Baal-peor, the Lord 
thy God hath destroyed them from 
among you. (Deuteronomy 4:3.) 

BABEL. (See Babylon.) 

Ba'bel — a form of a very ancient Hebrew 
word meaning "gate of god." The word was 
given to the immense tower-like structure 
whose top should reach to Heaven, which 
was built in the land of Shinar, resulting in 
the confusion of tongues and the dispersion 
of the races. An account of it is found in 
the nth chapter of Genesis. 

BABYLON. (See Assyria.) 

Bab'y-lon. The word Babylon is derived 
from a Hebrew word meaning "confusion of 
tongues," and it, therefore, is very likely that 
the city which took it for a name was built 
on the site of the tower of Babel. Tradition 
and research show that it probably was 
founded by the monarch known as Nimrod, 
but the date of its founding is lost in the mists 
of antiquity. It rapidly became the greatest 
city of the then-known world. Its kings con- 
quered the surrounding towns and peoples 
and built up a great and powerful empire. 
Babylon, which was built on both banks of 
the Euphrates, unquestionably was one of the 
largest and most magnificent cities ever built. 
Its buildings and walls were huge and beau- 
tiful, and the vast wealth that constantly 
poured into it was lavishly spent in increasing 
its splendor. The walls are said to have been 
56 miles in circumference, the entire town tak- 
ing up about 200 square miles of space. For 



BABYLON 



THE COMPREHENSIVE ANALYSIS 



BABYLON 



centuries its people were hardy and warlike, 
but much luxury and the corruption of morals 
which so often occurs within a rich and con- 
quering nation reduced the power of Babylon 
to a mere shell. It fell an easy victim to 
Cyrus the Great in 539 B.C., and later to 
Alexander. Now nothing remains of it save 
vast heaps of ruins, over which the desert 
sands have accumulated so that scientific ex- 
peditions are forced to dig deep into the 
mounds in order to unearth any traces of the 
city's former greatness. The city is men- 
tioned more than 250 times in the Bible, be- 
cause it was intimately connected with the 
history of the Israelites. They knew its 
wealth, power, cruelty, splendor, and licen- 
tiousness ; but they were always warned by 
the prophets that the city eventually must be 
wiped out. None of the great cities of an- 
tiquity was so great, and yet none has been 
so completely destroyed. 

REFERENCES. 
General. 

And Cush begat Nimrod: he began 
to be a mighty one in the earth. 

He was a mighty hunter before the 
Lord: wherefore it is said, Even as 
Nimrod the mighty hunter before the 
Lord. 

And the beginning of his kingdom 
was Babel, and Erech, and Accad, and 
Calneh, in the land of Shinar. (Gen- 
esis 10: 8-10.) 

The king spake, and said, Is not this 
great Babylon, that I have built for the 
house of the kingdom by the might of 
my power, and for the honour of my 
majesty? (Daniel 4: 30.) 

Babylonian Captivity Foretold. 

And Isaiah said unto Hezekiah, 
Hear the word of the Lord. 

Behold, the days come, that all that 
is in thine house, and that which thy 
fathers have laid up in store unto this 
day, shall be carried into Babylon : 
nothing shall be left, saith the Lord. 
(2 Kings 20: 16, 17.) 



85 



Babylonian Captivity. 

And in the fifth month, on the sev- 
enth day of the month, (which is the 
nineteenth year of king Nebuchadnez- 
zar king of Babylon,) came Nebuzar- 
adan, captain of the guard, a servant of 
the king of Babylon, unto Jerusalem : 

And he burnt the house of the Lord, 
and the king's house, and all the houses 
of Jerusalem, and every great man's 
house burnt he with fire. 

And all the army of the Chaldees, 
that were with the captain of the guard, 
brake down the walls of Jerusalem 
round about. 

Now the rest of the people that were 
left in the city, and the fugitives that 
fell away to the king of Babylon, with 
the remnant of the multitude, did Neb- 
uzar-adan the captain of the guard car- 
ry away. (2 Kings 25: 8-1 1.) 

Fall of Babylon. 

And Babylon, the glory of king- 
doms, the beauty of the Chaldees' ex- 
cellency, shall be as when God over- 
threw Sodom and Gomorrah. 

It shall never be inhabited, neither 
shall it be dwelt in from generation to 
generation: neither shall the Arabian 
pitch tent there ; neither shall the shep- 
herds make their fold there. (Isaiah 
13: 19,20.) 

Come down, and sit in the dust, O 
virgin daughter of Babylon, sit on the 
ground : there is no throne, O daughter 
of the Chaldeans: for thou shalt no 
more be called tender and delicate. 
(Isaiah 47: i.) 

And it shall come to pass, when sev- 
enty years are accomplished, that I will 
punish the king of Babylon, and that 
nation, saith the Lord, for their iniqui- 
ty, and the land of the Chaldeans, and 



BACKBITE 



THE COMPREHENSIVE ANALYSIS 



BACKSLIDE 



will make it perpetual desolations. 
(Jeremiah 25 : 12.) 

Declare ye among the nations, and 
publish, and set up a standard ; publish, 
and conceal not: say, Babylon is taken, 
Bel is confounded, Merodach is broken 
in pieces ; her idols are confounded, her 
images are broken in pieces. 

For out of the north there cometh up 
a nation against her, which shall make 
her land desolate, and none shall dwell 
therein: they shall remove, they shall 
depart, both man and beast. (Jeremiah 
50: 2, 3.) 

In that night was Belshazzar the 
king of the Chaldeans slain. 

And Darius the Median took the 
kingdom, being about threescore and 
two years old. (Daniel 5 : 30, 31.) 

BACKBITE. 

Back'bite — to slander or speak evil of an 
absent person. The Bible, in various places, 
cautions against this sin. 

REFERENCES. 

He that backbiteth not with his 
tongue, nor doeth evil to his neighbour, 
nor taketh up a reproach against his 
neighbor. ( Psalm 15: 3. ) 

The north wind driveth away rain: 
so doth an angry countenance a back- 
biting tongue. (Proverbs 25 : 23.) 

Backbiters, haters of God, despite- 
ful, proud, boasters, inventors of evil 
things, disobedient to parents. (Ro- 
mans 1 : 30. ) 

For I fear, lest, when I come, I shall 
not find you such as I would, and that 
I shall be found unto you such as ye 
would not : lest there be debates, envy- 
ings, wraths, strifes, backbitings, whis- 
perings, swellings, tumults. (2 Corin- 
thians 12: 20.) 



BACKSLIDE. 

Back'slide — to turn gradually, volunta- 
rily, or insensibly from the knowledge, faith, 
love, and profession of God, after having 
once solemnly become His. 

REFERENCES. 
General. 

And the Lord was angry with Solo- 
mon, because his heart was turned from 
the Lord God of Israel, which had ap- 
peared unto him twice. ( i Kings 1 1 : 

9-) 

But I fear, lest by any means, as the 

serpent beguiled Eve through his sub- 
tilty, so your minds should be corrupt- 
ed from the simplicity that is in Christ. 
(2 Corinthians 11: 3.) 

O foolish Galatians, who hath be- 
witched you, that ye should not obey 
the truth, before whose eyes Jesus 
Christ hath been evidently set forth, 
crucified among you? (Galatians 3: 

I.) 

Christ is become of no effect unto 

you, whosoever of you are justified by 

the law; ye are fallen from grace. 

(Galatians 5:4.) 

Israel's Backsliding. 

And when the people saw that Moses 
delayed to come down out of the mount, 
the people gathered themselves togeth- 
er unto Aaron, and said unto him, Up, 
make us gods which shall go before us : 
for as for this Moses, the man that 
brought us up out of the land of Egypt, 
we wot not what is become of him. 
(Exodus 32: I.) 

Thine own wickedness shall correct 
thee, and thy backslidings shall reprove 
thee: know therefore and see that it is 
an evil thing and bitter, that thou hast 
forsaken the Lord thy God, and that 
my fear is not in thee, saith the Lord 
I God of hosts. (Jeremiah 2: 19,) 



« 



86 



I 



BACKSLIDE 



THE COMPREHENSIVE ANALYSIS 



BACKSLIDE 



The Lord said also unto me in the 
days of Josiah the king, Hast thou seen 
that which backshding Israel hath 
done? (Jeremiah 3:6.) 

For Israel slideth back as a backslid- 
ing heifer : now the Lord will feed them 
as a lamb in a large place. (Hosea 4: 
16.) 

And my people are bent to backslid- 
ing from me: though they called them 
to the Most High, none at all would 
exalt him. ( Hosea 11: 7. ) 



Saul's Backsliding. 

It repenteth me that I have set up 
Saul to be king: for he is turned back 
from following me, and hath not per- 
formed my commandments. And it 
grieved Samuel; and he cried unto the 
Lord all night, (i Samuel 15: 11.) 

Solomon's Backsliding. 

And he had seven hundred wives, 
princesses, and three hundred concu- 
bines: and his wives turned away his 
heart. 

For it came to pass, when Solomon 
was old, that his wives turned away his 
heart after other gods: and his heart 
was not perfect with the Lord his God, 
as was the heart of David his father. 
(I Kings 11: 3,4.) 

Peter's Backsliding. 

Now Peter sat without in the palace : 
and a damsel came unto him, saying, 
Thou also wast with Jesus of Galilee. 

But he denied before them all, say- 
ing, I know not what thou sayest. 

And when he was gone out into the 
porch, another maid saw him, and said 
unto them that were there, This fellow 
was also with Jesus of Nazareth. 

And again he denied with an oath, 
I do not know the man. 



And after a while came unto him 
they that stood by, and said to Peter, 
Surely thou also art one of them; for 
thy speech bewrayeth thee. 

Then began he to curse and to swear, 
saying, I know not the man. And im- 
mediately the cock crew. (Matthew 
26: 69-74.) 

Displeasure and Punishment. 

Yet they tempted and provoked the 
most high God, and kept not his testi- 
monies : 

But turned back, and dealt unfaith- 
fully like their fathers: they were 
turned aside like a deceitful bow. 

For they provoked him to anger with 
their high places, and moved him to 
jealousy with their graven images. 

When God heard this, he was wroth, 
and greatly abhorred Israel. (Psalm 

58:56-59-) 

The backslider in heart shall be filled 

with his own ways: and a good man 
shall be satisfied from himself. (Prov- 
erbs 14: 14.) 

Pardon for Backsliding. 

If my people, which are called by my 
name, shall humble themselves, and 
pray, and seek my face, and turn from 
their wicked ways; then will I hear 
from heaven, and will forgive their sin, 
and will heal their land. (2 Chronicles 

7: 14.) 

Go and proclaim these words toward 
the north, and say. Return, thou back- 
sliding Israel, saith the Lord ; and I will 
not cause mine anger to fall upon you : 
for I am merciful, saith the Lord, and 
I will not keep anger for ever. (Jere- 
miah 3: 12.) 

Turn us again, O God, and cause thy 
face to shine: and we shall be saved. 
(Psalm 80: 3.) 



87 



BALAAM 



THE COMPREHENSIVE ANALYSIS 



BAPTISM 



Turn thou us unto thee, O Lord, and 
we shall be turned; renew our days as 
of old. 

But thou hast utterly rejected us, 
thou art very wroth against us. (Lam- 
entations 5 : 21, 22.) 

Return, ye backsliding children, and 
I will heal your backslidings. Behold, 
we come unto thee; for thou art the 
Lord our God. (Jeremiah 3: 22.) 

BALAAM. 

Ba'laam — a form of a Hebrew word 
meaning "foreigner." Balaam was the name 
of one of the most remarkable characters in 
the Old Testament. It is unquestioned that 
he practiced the forbidden arts of soothsaying 
and divination, and it is equally unquestioned 
that he was a worshiper of Jehovah and a 
prophet. In the latter case, some of his 
prophecies are equal in dignity and fervor to 
the greatest to be found in the Old Testa- 
ment. He refused to call down curses on 
Israel and asked a blessing instead; but later 
gave Israel's enemies advice which resulted 
in vast trouble for the Jews, and in the loss 
of his own life. The incident of his rebuke 
by the ass he rode is one of the best-known in 
the Bible, 

REFERENCES. 

And Balaam said unto God, Balak 
the son of Zippor, king of Moab, hath 
sent unto me, saying. 

Behold, there is a people come out of 
Egypt, which covereth the face of the 
earth: come now, curse me them; per- 
adventure I shall be able to overcome 
them, and drive them out. 

And God said unto Balaam, Thou 
shalt not go with them; thou shalt not 
curse the people: for they are blessed. 
(Numbers 22: 10-12.) 

And the Lord opened the mouth of 
the ass, and she said unto Balaam, 
What have I done unto thee, that thou 
hast smitten me these three times? 



And Balaam said unto the ass. Be- 
cause thou hast mocked me: I would 
there were a sword in mine hand, for 
now would I kill thee. 

And the ass said unto Balaam, Am 
not I thine ass, upon which thou hast 
ridden ever since I was thine unto this 
day? was I ever wont to do so unto 
thee? And he said, Nay. 

Then the Lord opened the eyes of 
Balaam, and he saw the angel of the 
Lord standing in the way, and his 
sword drawn in his hand : and he bowed 
down his head, and fell flat on his face. 
(Numbers 22: 28-31.) 

And Balaam said unto Balak, Spake 
I not also to thy messengers which thou 
sentest unto me, saying. 

If Balak would give me his house full 
of silver and gold, I cannot go beyond 
the commandment of the Lord, to do 
either good or bad of mine own mind; 
but what the Lord saith, that will I 
speak? (Numbers 24: 12, 13.) 

Behold, these caused the children of 
Israel, through the counsel of Balaam, 
to commit trespass against the Lord in 
the matter of Peor, and there was a 
plague among the congregation of the 
Lord, (Numbers 31: 16.) 

And they slew the kings of Midian, 
beside the rest of them that were slain; 
namely, Evi, and Rekem, and Zur, and 
Hur, and Reba, five kings of Midian: 
Balaam also the son of Beor they slew 
with the sword. (Numbers 31 : 8.) 

BAPTISM. (See Ordinances.) 

Bap'tism — the initiatory rite of the Chris- 
tian religion as instituted by the Lord Jesus 
Christ. Prior to the time of Christ it was a 
custom among almost all the ancients, even 
those addicted to idolatry, to wash before en- 
gaging in prayer or worship, in order to set 
forth their spiritual fitness in physical clean- 
ness. John the Baptist was the first to baptize 



88 



BAPTISM 



THE COMPREHENSIVE ANALYSIS 



BAPTISM 



with any relation between tlie baptism itself 
and the future state, preaching "the baptism 
of repentance for the remission of sins." 
Jesus Himself did not baptize with water but 
with the Spirit, although the rite was admin- 
istered to Him and He preached it as essen- 
tial in connection with the baptism of the 
Spirit, ordering His followers to baptize "in 
the name of the Father, and of the Son, and of 
the Holy Ghost." Baptism thus became an 
ordinance obligatory upon all Christians. 

It is but natural that a rite of this charac- 
ter should be viewed in many different lights 
with regard to its nature and efificacy. While 
it is not in the providence of this discussion 
to go into the doctrinal difficulties of these 
views they may be summarized as follows : 
(l) That it is a direct act of grace, and, when 
applied by a person properly qualified, gives 
to the soul positive goodness. (2) That it is 
a direct act of grace giving only the capacity 
for goodness, which, if fostered, will lead to 
salvation. (3) That it is a seal of grace, 
thereby confirming divine blessings to the 
soul. (4) That it is only a sign of initiation 
into the religion of the Lord Jesus Christ. 
(5) That it is a symbol or token of regen- 
eration, to be given or received only by those 
who exhibit true signs of regeneration. (6) 
That it is a symbol of purification only. The 
mode of baptism differs, both immersion and 
affusion, or sprinkling, being practiced. 

REFERENCES. 
General. 

And were baptized of him in Jordan, 
confessing their sins. (Matthew 3:6.) 

John did baptize in the wilderness, 
and preach the baptism of repentance, 
for the remission of sins. (Mark i : 

4.) 

John answered, saying unto them all, 
I indeed baptize you with water; but 
one mightier than I cometh, the latchet 
of whose shoes I am not worthy to 
unloose: he shall baptize you with the 
Holy Ghost, and with fire. (Luke 3: 
16.) 

Then said Paul, John verily baptized 



89 



with the baptism of repentance, saying 
unto the people, that they should be- 
lieve on him which should come after 
him, that is, on Christ Jesus. 

When they heard this, they were 
baptized in the name of the Lord Jesus. 

(Acts 19:4,5-) 

(Though Jesus himself baptized not, 
but his disciples.) (John 4:2.) 

Baptism Appointed by Christ. 

Go ye therefore, and teach all na- 
tions, baptising them in the Name of 
the Father, and of the Son, and of the 

Holy Ghost. (Matthew 28: 19.) 
And he said unto them, Go ye into 

all the world, and preach the gospel to 

every creature. 

He that helieveth and is baptized, 
shall be saved; but he that believeth not, 
shall be damned. (Mark 16: 15, 16.) 

After these things came Jesus and 
his disciples into the land of Judea ; and 
there he tarried with them, and bap- 
tized. (John 3: 22.) 

Baptism's Significance. 

Then Peter said unto them, Repent, 
and be baptized every one of you in the 
name of Jesus Christ, for the remission 
of sins, and ye shall receive the gift of 
the Holy Ghost. (Acts 2: 38.) 

And now why tarriest thou? arise, 
and be baptized, and wash away thy 
sins, calling on the name of the Lord. 
(Acts 22: 16.) 

Know ye not that so many of us as 
were baptized into Jesus Christ, were 
baptized into his death ? 

Therefore we are buried with him 
by baptism into death: that like as 
Christ was raised up from the dead by 
the glory of the Father, even so we also 
should walk in newness of life. (Ro- 
mans 6: 3, 4.) 



BAPTISM 



THE COMPREHENSIVE ANALYSIS 



BAPTISM 



1 



For by one Spirit are we all baptized 
into one body, whether we be Jews or 
Gentiles, whether we be bond or free; 
and have been all made to drink into 
one Spirit, (i Corinthians 12: 13.) 

Else what shall they do, which are 
baptized for the dead, if the dead rise 
not at all? why are they then baptized 
for the dead? (i Corinthians 15: 29.) 

For as many of you as have been 
baptized into Christ, have put on Christ. 
(Galatians 3: 27.) 

Buried with him in baptism, where- 
in also ye are risen with him through 
the faith of the operation of God, who 
hath raised him from the dead. (Co- 
lossians 2: 12.) 

Not by works of righteousness which 
we have done, but according to his 
mercy he saved us, by the washing of 
regeneration, and renewing of the Holy 
Ghost. (Titus 3:5.) 

The like figure whereunto, even Bap- 
tism, doth also now save us, (not the 
putting away of the filth of the flesh, 
but the answer of a good conscience 
toward God,) by the resurrection of 
Jesus Christ, (i Peter 3: 21.) 

One Lord, one faith, one baptism. 
(Ephesians 4:5.) 

Instances of Baptism: 

Jesus: 

Then cometh Jesus from Galilee to 
Jordan unto John, to be baptized of 
him. 

But John forbade him, saying, I have 
need to be baptized of thee, and comest 
thou to me ? 

And Jesus answering said unto him. 
Suffer it to he so now: for thus it be- 
cometh us to fulfil all righteousness. 
Then he suffered him. (Matthew 3: 

13-15-) 



Simon: 

But when they believed Philip, 
preaching the things concerning the 
kingdom of God, and the name of Jesus 
Christ, they were baptized both men 
and women. 

Then Simon himself believed also: 
and when he was baptized, he contin- 
ued with Philip, and wondered, behold- 
ing the miracles and signs which were 
done. (Acts 8: 12, 13.) 

The Eunuch: 

And he commanded the chariot to 
stand still: and they went down both 
into the water, both Philip and the 
eunuch; and he baptized him. (Acts 
8:38.) 

Paul: 

And Ananias went his way, and en- 
tered into the house: and putting his 
hands on him, said, Brother Saul, the 
Lord (even Jesus that appeared unto 
thee in the way as thou camest) hath 
sent me, that thou mightest receive thy 
sight, and be filled with the Holy 
Ghost. 

And immediately there fell from his 
eyes as it had been scales: and he re- 
ceived sight forthwith, and arose, and 
was baptized. (Acts 9: 18.) 

Cornelius: 

Can any man forbid water, that these 
should not be baptized, which have re- 
ceived the Holy Ghost as well as we ? 

And he commanded them to be bap- 
tized in the name of the Lord. Then 
prayed they him to tarry certain days. 
(Acts 10: 47, 48.) 

Lydia: 

And a certain woman named Lydia, 
a seller of purple, of the city of Thya- 
tira, which worshipped God, heard us: 
whose heart the Lord opened, that she 



90 



BARABBAS 



THE COMPREHENSIVE ANALYSIS 



BARNABAS 



attended unto the things which were 
spoken of Paul. 

And when she was baptized, and her 
household, she besought us, saying. If 
ye have judged me to be faithful to the 
Lord, come into my house, and abide 
there. And she constrained us. (Acts 
i6: 14, 15.) 

BARABBAS. 

Bar-ab'bas — a form of a Hebrew word 
meaning "the son of Abba." The name of 
a notorious robber, rebel, and murderer, who 
was in prison in Jerusalem at the time of the 
trial of Jesus and under sentence of death. 
The Jews, however, were so determined to 
kill Jesus that when offered the pardon of one 
or the other, they chose Barabbas. 

References. — Matthew 27: 16; Mark 15: 
6 ; Luke 23 : 18 ; John 18 : 40. 

BARNABAS. 

Bar'na-bas — a form of a Syro-Chaldaic 
word meaning "the son of prophecy," but 
which has also been translated "the son of 
exhortation" and "the son of consolation." 
Barnabas is a very familiar figure in the New 
Testament. He seems to have been a wealthy 
Jew of Cyprus, and originally named Joses 
or Joseph. Evidence shows that he was a 
convert of the stirring days that immediately 
followed Pentecost. His devotion was such 
that he sold his property and gave the pro- 
ceeds to the cause. He soon became asso- 
ciated with Paul and was with him in the 
missionary campaign at Antioch. Later a dis- 
pute seems to have arisen, after which Paul 
went in one direction and Barnabas in an- 
other, but there is evidence to show that this 
disagreement was settled finally and a recon- 
ciliation effected. He is said to have been a 
man of dignified and commanding appearance, 
and it is quite certain that he was wise, schol- 
arly, and jealous. He is believed to have died 
about the year 63 or 64 A.D. 

REFERENCES. 

And Joses, who by the apostles was 
surnamed Barnabas, (which is, being 



interpreted. The son of consolation,) a 
Levite, and of the country of Cyprus, 

Having land, sold it, and brought the 
money, and laid it at the apostles' feet. 
(Acts 4: 36, 37.) 

Then tidings of these things came 
unto the ears of the church which was 
in Jerusalem: and they sent forth Bar- 
nabas, that he should go as far as An- 
tioch. 

Who, when he came, and had seen 
the grace of God, was glad, and exhort- 
ed them all, that with purpose of heart 
they would cleave unto the Lord. 

For he was a good man, and full of 
the Holy Ghost, and of faith : and much 
people was added unto the Lord. 

Then departed Barnabas to Tarsus, 
for to seek Saul. 

And when he had found him, he 
brought him unto Antioch. And it 
came to pass, that a whole year they 
assembled themselves with the Church, 
and taught much people, and the disci- 
ples were called Christians first in An- 
tioch. (Acts 11: 22-26.) 

And Barnabas and Saul returned 
from Jerusalem, when they had fulfilled 
their ministry, and took with them 
John, whose surname was Mark. (Acts 
12:25.) 

Then all the multitude kept silence, 
and gave audience to Barnabas and 
Paul, declaring what miracles and 
wonders God had wrought among the 
Gentiles by them. (Acts 15: 12.) 

And some days after, Paul said unto 
Barnabas, Let us go again and visit 
our brethren, in every city where we 
have preached the word of the Lord, 
and see how they do. 

And Barnabas determined to take 
with them John, whose surname was 
Mark. 

But Paul thought not good to take 



BARTHOLOMEW 



THE COMPREHENSIVE ANALYSIS 



BEATITUDE 



him with them, who departed from 
them from Pamphyha, and went not 
with them to the work. 

And the contention was so sharp be- 
tween them, that they departed asunder 
one from the other: and so Barnabas 
took Mark, and sailed unto Cyprus. 
(Acts 15: 36-39-) 

For before that certain came from 
James, he did eat with the Gentiles : but 
when they were come, he withdrew, and 
separated himself, fearing them which 
were of the circumcision. 

And the other Jews dissembled like- 
wise with him, insomuch that Barnabas 
also was carried away with their dis- 
simulation. (Galatians2: 12, 13.) 

BARTHOLOMEW. 

Bar-thol'o-mew — meaning "the son of 
Tolmai." Bartholomew was one of the orig- 
inal twelve apostles. Certain internal evi- 
dences indicate that his name was really 
Nathaniel. He was a native of Cana. He 
was one of those to whom Jesus appeared 
after His resurrection. He also witnessed 
the ascension. He worked as a missionary 
afterwards, although the exact scene of his 
labors is not known. He is believed to have 
suffered martyrdom by crucifixion. 

References. — Matthew 10: 3; Mark 3: 18; 
Luke 6: 14; Acts i : 13. 

BARUCH. 

Ba'ruch — a form of a Hebrew word 
meaning "blessed." There are several per- 
sons named Baruch mentioned by the Bible, 
the most important being Baruch, the friend 
and amanuensis of the prophet Jeremiah. 
This man lived about B.C. 600. He wrote 
Jeremiah's prophecies at the latter's dictation, 
and after they were destroyed by the wicked 
Jewish king Jehoiachim re-wrote them in their 
present form. He shared Jeremiah's Impris- 
onment and exile. 

References. — Jeremiah 32: 13; Jeremiah 
36; Jeremiah 43; 6; Jeremiah 45. 



BATH. 

Bath — a Hebrew prefix meaning "daugh- 
ter." 

BATH=SHEBA. (See David, Solomon, 
Uriah.) 

Bath-she'ba — a form of a Hebrew word 
meaning "daughter of the oath ;" also written 
Bath-shua. Bath-sheba was the wife of 
Uriah, the Hittite. She and David committed 
sin, and later David, in order that she might 
become his wife, procured the assassination 
of Uriah. After having been wedded to 
David she became the mother of Solomon. 
In later years, when her son had succeeded 
his father on the throne, she is mentioned as 
interceding for the rebellious Adonijah. 

References. — 2 Samuel ii; 2 Samuel 12; 
I Kings i: 15; i Kings 2: 19. 

BEATITUDE. 

Be-at'i-tude. This word does not appear 
in the Bible. It means (i) felicity of the 
highest kind, and (2) any one of the decla- 
rations (collectively called The Beatitudes) 
made by the Master in the opening of His 
Sermon on the Mount. They are as fol- 
lows : 

Blessed are the poor in spirit: for 
theirs is the kingdom of heaven. 

Blessed are they that mourn: for they 
shall be comforted. 

Blessed are the meek: for they shall 
inherit the earth. 

Blessed are they which do hunger 
and thirst after righteousness: for they 
shall he filled. 

Blessed are the merciful: for they 
shall obtain mercy. 

Blessed are the pure in heart: for 
they shall see God. 

Blessed are the peacemakers: for they 
shall be called the children of God. 

Blessed are they which are persecu- 
ted for righteousness' sake: for theirs is 
the kingdom of heaven. 

Blessed are ye, when men shall re- 



92 



BEAUTY 



THE COMPREHENSIVE ANALYSIS 



BEER 



vile you, and persecute you, and shall 
say all manner of evil against you false- 
ly for my sake. (Matthew 5 : 3-11-) 

BEAUTY. 

Beau'ty — such graces and properties as 
are pleasing to the eye, the ear, the mind, the 
esthetic faculties, or the moral sense. The 
Bible is full of references to these various 
sorts of beauties, pointing out the vanity, 
danger, and temporary quality of mere per- 
sonal attractions and calling attention to the 
higher and more permanent quality of the 
beauties of mind, character, and tempera- 
ment. 

REFERENCES. 
Vanity of Beauty. 

When thou with rebukes dost correct 
man for iniquity, thou makest his 
beauty to consume away Hke a moth: 
surely every man is vanity. Selah. 
(Psalm 39: II.) 

Lust not after her beauty in thine 
heart ; neither let her take thee with her 
eye-lids. (Proverbs 6: 25.) 

Favour is deceitful, and beauty is 
vain: but a woman that feareth the 
Lord, she shall be praised. (Proverbs 

31:30-) 

Like sheep they are laid in the grave ; 

death shall feed on them; and the up- 
right shall have dominion over them in 
the morning; and their beauty shall 
consume in the grave from their dwell- 
ing. (Psalm 49: 14.) 

Danger of Beauty. 

And it came to pass, that, when 
Abram was come into Egypt, the 
Egyptians beheld the woman that she 
was very fair. 

The princes also of Pharaoh saw 
her, and commended her before Pha- 
raoh: and the woman was taken into 
Pharaoh's house. (Genesis 12: 14, 

15.) 



And the men of the place asked him 
of his wife ; and he said, She is my sis- 
ter: for he feared to say, She is my 
wife ; lest, said he, the men of the place 
should kill me for Rebekah; because 
she was fair to look upon. (Genesis 
26: 7.) 

Now therefore the sword shall never 
depart from thine house; because thou 
hast despised me, and hast taken the 
wife of Uriah the Hittite to be thy wife. 
(2 Samuel 12: 10.) 

Beauty of Holiness. 

Give unto the Lord the glory due 
unto his name: bring an offering, and 
come before him: worship the Lord in 
the beauty of holiness. ( i Chronicles 
16: 29.) 

And when he had consulted with the 
people, he appointed singers unto the 
Lord, and that should praise the beau- 
ty of holiness, as they went out before 
the army, and to say. Praise the Lord; 
for his mercy endureth for ever. (2 
Chronicles 20: 21.) 

Thy people shall b'e willing in the 
day of thy power, in the beauties of 
holiness from the womb of the morn- 
ing: thou hast the dew of thy youth. 
(Psalm no: 3.) 

BEELZEBUB. (See Devil, Satan.) 

Be-el'ze-bub — a form of a Greek word, 
given as the name of a heathen god, supposed 
to be the prince or leader of all devils. The 
name should properly be Beelzebul ; but early 
commentators confused it with the Philistine 
god Baalzebub, and except among scholars 
it has continued to be written Beelzebub. The 
name is often used as a synonym for Satan. 
References. — Matthew 12: 24; Mark 3: 
22; Luke II : 15. 

BEER. 

Be'er — a Hebrew prefix meaning "well," 

I "spring," or "fountain." 

93 



BEER-SHEBA 



THE COMPREHENSIVE ANALYSIS 



BENJAMIN 



BEER=SHEBA. 

Be'er-she'ba — a form of a Hebrew word 
meaning "the well of the oath." Beer-sheba 
was on the southern border of Judah. It took 
its name from the wells dug there by Abra- 
ham when covenanting with Abimelech. It 
became a favorite halting-place for travelers, 
and the town of Beer-sheba grew up in the 
vicinity. Seven wells exist to this day at the 
spot. The phrase "from Dan to Beer-sheba" 
has reference to the fact that Dan is on the 
northern border of the land and Beer-sheba 
is on the southern, thus indicating the long 
stretch of territory between. 

References. — Genesis 21: 31 ; Genesis 22: 
19; Genesis 28: 10; Genesis 21: 14; Genesis 
46: i; I Kings 19: 3. 

BELSHAZZAR. 

Bel-shaz'zar — a form of a Hebrew and 
Syro-Chaldaic word meaning "Bel's prince." 
Belshazzar is the name given in the book of 
Daniel to the last king of Babylon, to whom 
came, during a great feast, the handwriting 
on the wall, which was translated by Daniel. 
Recent researches show that Belshazzar was 
the son of Nabonidus and that Nabonidus was 
still on the throne at the fall of Babylon, 
Belshazzar being the master of the army and 
not the actual king, although it is highly prob- 
able he was associated in the government 
with his father. It is supposed that Naboni- 
dus was not in Babylon at the time. 

Reference. — Daniel 5. 

BEN. 

Ben — a Hebrew prefix meaning "son." 

BENEDICTION. 

Ben-e-dic'tion — a blessing, or an expres- 
sion of a blessing; a calling down upon the 
people of God's goodness. In Numbers 6: 
24-26 the following form of the priestly ben- 
ediction is given: "The Lord bless and keep 
thee: the Lord make his face shine upon thee 
and be gracious unto thee; the Lord lift up 
his countenance upon thee and give thee 
peace." This blessing was pronounced with 
uplifted hands, and the people responded by 
saying "Amen." 

In Mark 10: 16 and Luke 24: 50 Jesus is 



spoken of as having blessed little children, 
and in Matthew 26: 26 He delivered a bless- 
ing on the occasion of the institution of the 
Lord's Supper. 

The apostolic benediction is the universal 
Christian benediction. It is found in 2 Corin- 
thians 13: 14: "The grace of our Lord Jesus 
Christ, and the love of God, and the com- 
munion of the Holy Ghost, be with you all. 
Amen." 

BENJAMIN. (See Jacob, Joseph, Rachel.) 

Ben'ja-min — a form of a Hebrew word 
meaning "son of my right hand." The name 
of the youngest son of Jacob by Rachel, 
named by his dying mother Benoni, or "son of 
my sorrow," a name later changed by his fa- 
ther, because of the support and protection 
he expected to get from this child of his old 
age. Benjamin was born about B.C. 1729, 
near Bethlehem. He was a man of quiet, gen- 
tle, and retiring temperament, and made little 
important history for himself. The tribe of 
Israelites that took his name was always the 
least important of the twelve, although it 
gave the Jews some great men. Saul was a 
Benjamite, and Paul the apostle was proud of 
his Benjamite lineage. 

REFERENCES. 

And it came to pass, as her soul was 
in departing, (for she died,) that she 
called his name Benoni: but his father 
called him Benjamin. (Genesis 35: 
18.) 

And the men took that present, and 
they took double money in their hand, 
and Benjamin; and rose up, and went 
down to Egypt, and stood before Jo- 
seph. (Genesis 43: 15.) 

And the sons of Benjamin were 
Belah, and Becher, and Ashbel, Gera, 
and Naaman, Ehi, and Rosh, Muppim, 
and Huppim, and Ard. (Genesis 46: 
21.) 

Of the children of Benjamin, by their 
generations, after their families, by the 
house of their fathers, according to the 



94 



BETH 



THE COMPREHENSIVE ANALYSIS 



BETHEL 



number of the names, from twenty 
years old and upward, all that were 
able to go forth to war ; 

Those that were numbered of them, 
even of the tribe of Benjamin, were 
thirty and five thousand and four hun- 
dred. (Numbers i: 36, 37.) 

And of Benjamin he said, The be- 
loved of the Lord shall dwell in safety 
by him; and the Lord shall cover him 
all the day long, and he shall dwell be- 
tween his shoulders. (Deuteronomy 

33: 12.) 

Now there was a man of Benjamin 
whose name was Kish, the son of Abiel, 
the son of Zeror, the son of Bechorath, 
the son of Aphiah, a Benjamite, a 
mighty man of power. 

And he had a son, whose name was 
Saul, a choice young man, and a good- 
ly: and there was not among the chil- 
dren of Israel a goodlier person than 
he: from his shoulders and upward he 
was higher than any of the people. ( i 
Samuel 9: i, 2.) 

Circumcised the eighth day, of the 
stock of Israel, of the tribe of Benja- 
min, an Hebrew of the Hebrews; as 
touching the law, a Pharisee. ( Philip- 
pians 3:5.) 

BETH. 

Beth — a Hebrew prefix meaning "house." 

BETHABARA. 

Beth'ab'a-ra — meaning "the house of the 
ford." Given to the spot where John bap- 
tized. 

Reference. — John i : 28. 

BETHANY. 

Beth'a-ny — meaning "the house of dates." 
The name of one of the most interesting 
places mentioned in the Bible. It was a few 
miles outside of Jerusalem, on one of the 
slopes of the Mount of Olives. Lazarus, who 
was raised from the dead, lived there; Jesus 



very often sojourned there, and began his tri- 
umphal entry to Jerusalem from there. Like- 
wise it was the scene of the ascension. It is 
now called El Azariyeh, or the city of Laza- 
rus. It is almost a heap of ruins. A very 
old tower is pointed out as the house of Laz- 
arus. In Christ's time it doubtless was a 
thriving and populous village. 

REFERENCES. 

And he left them, and went out of 
the city into Bethany, and he lodged 
there. (Matthew 21 : 17.) 

Now when Jesus was in Bethany, in 
the house of Simon the leper. (Mat- 
thew 26 : 6. ) 

And when they came nigh to Jeru- 
salem, unto Bethphage, and Bethany, 
at the mount of Olives, he sendeth forth 
two of his disciples, 

And saith unto them. Go your way 
into the village over against you: and 
as soon as ye he entered into it, ye shall 
Und a colt tied, whereon never man sat; 
loose him, and bring him. (Mark 11 : 
1,2.) 

Then Jesus, six days before the pass- 
over, came to Bethany, where Lazarus 
was which had been dead, whom he 
raised from the dead. 

There they made him a supper; and 
Martha served: but Lazarus was one 
of them that sat at the table with him. 
(John 12: I, 2.) 

And he led them out as far as to 
Bethany, and he lift up his hands, and 
blessed them. 

And it came to pass, while he blessed 
them, he was parted from them, and 
carried up into heaven. (Luke 24: 50 

51.) 

BETHEL. 

Beth'el — meaning "the house of God." 
A place about ten miles north of Jerusalem 
originally known as Luz. There Jacob 



95 



BETHESDA 



THE COMPREHENSIVE ANALYSIS 



BETHSAIDA 



stopped to rest and had his dream of the 
heaven-reaching ladder. He built an altar 
and changed the name to Bethel. A cluster 
of ruins still marks the site of the town. 

References. — Genesis 28: 19; Genesis 31: 
13 ; Genesis 35:1; Judges i : 22 ; i Kings 12 : 
28; 2 Kings 23 : 15. 

BETHESDA. 

Be-thes'da — meaning "house of mercy." 
The name of a noted pool at Jerusalem, the 
resort of persons for the purpose of bathing 
in its healing waters. The exact site is lost, 
but it is supposed to have been what is now 
a great excavation near St. Stephen's gate, 
having all the appearance of an ancient pool. 

Reference. — John 5 : 2. 

BETHLEHEM. 

Beth'le-hem — meaning "the place of 
bread." The name of one of the most fa- 
mous and sanctified spots in the world — the 
birthplace of the Lord Jesus Christ. It is a 
small town about four-and-a-half miles south 
of Jerusalem. One of the most ancient towns 
in Palestine, it originally was called Ephrath 
(fruitful), and sometimes spelled Ephratah. 
Ruth and Boaz dwelt there, as also did Saul, 
and David first saw the light there. The lit- 
tle place has been the goal of many pious 
pilgrimages and many Christians have visited 
it. The modern town is a beautiful place, 
built upon the brow of a hill. Its population 
is about 3,000. There are some handsome old 
church and convent buildings in it. A field 
half a mile to the east of the place is pointed 
out as the spot where the angels appeared to 
the shepherds. 

REFERENCES. 

David and Bethlehem. 

And the Lord said unto Samuel, 
How long wilt thou mourn for Saul, 
seeing I have rejected him from reign- 
ing over Israel? fill thy horn with oil, 
and go, I will send thee to Jesse the 
Beth-lehemite : for I have provided me 
a king among his sons, (i Samuel 16: 
I.) 



And Samuel did that which the Lord 
spake, and came to Beth-lehem. And 
the elders of the town trembled at his 
coming, and said, Comest thou peacea- 
bly? (i Samuel 16: 4.) 

And David longed, and said. Oh that 
one would give me drink of the water 
of the well of Beth-lehem, which is by 
the gate! (2 Samuel 23: 15.) 

Jesus' Birth at Bethlehem. 

Now when Jesus was born in Beth- 
lehem of Judea in the days of Herod 
the king, behold, there came wise men 
from the east to Jerusalem. ( Matthew 
2: I.) 

And Joseph also went up from Gali- 
lee, out of the city of Nazareth, into 
Judea, unto the city of David, which 
is called Bethlehem, (because he was 
of the house and lineage of David.) 
( Luke 2:4.) 

Hath not the scripture said, That 
Christ Cometh of the seed of David, 
and out of the town of Bethlehem, 
where David was? (John 7: 42,) 

Jesus' Birth There Foretold. 

Until I find out a place for the Lord, 
an habitation for the mighty God of 
Jacob. 

Lo, we heard of it at Ephratah: we 
found it in the fields of the wood. 
(Psalm 132: 5, 6.) 

But thou, Beth-lehem Ephratah, 
though thou b'e little among the thou- 
sands of Judah, yet out of thee shall he 
come forth unto me that is to be Ruler 
in Israel ; whose goings forth have been 
from of old, from everlasting. (Micah 
5:2.) 

BETHSAIDA. 

Beth'sa'ida — meaning "the house of fish." 
Bethsaida was the name of two places on the 
Sea of Galilee, one on the west side and the 



96 



BEZALEEL 



THE COMPREHENSIVE ANALYSIS 



BLASPHEMY 



other on the east. The former was the native 
place of Peter, Andrew, and Philip, and the 
frequent stopping-place of Jesus. At the lat- 
ter place the 5,000 were fed. 

References. — Matthew 11: 21; Mark 6: 
45 ; Mark 8 : 22 ; Luke 9 : 10-17 ; John i : 
44; John 12: 21. 

BEZALEEL. 

Be-zal'e-el — meaning "in the protection 
of God." The name of the artisan to whom 
God trusted the building of the ark of the 
covenant. 

References. — Exodus 31: 16; 35: 30. 

BIRTHRIGHT. 

Birth'right' — the old Hebrew privilege 
of the firstborn son to a double share of any 
inheritance from his father and the descent of 
the priesthood as well if the family were of 
the priestly tribe. 

REFERENCES. 

If a man have two wives, one be- 
loved, and another hated, and they have 
borne him children, both the beloved 
and the hated; and if the first-born son 
be hers that was hated: 

Then it shall be, when he maketh his 
sons to inherit that which he hath, that 
he may not make the son of the beloved 
first-born before the son of the hated, 
which is indeed the first-born: 

But he shall acknowledge the son of 
the hated for the first-born, by giving 
him a double portion of all that he hath : 
for he is the beginning of his strength ; 
the right of the first-born is his, (Deu- 
teronomy 21:15.) 

And Jacob said, Sell me this day thy 
birthright. 

And Esau said. Behold, I am at the 
point to die: and what profit shall this 
birthright do to me? 

And Jacob said. Swear to me this 
day; and he sware unto him: and he 
sold his birthright unto Jacob. 

7 97 



Then Jacob gave Esau bread and 
pottage of lentiles; and he did eat and 
drink, and rose up, and went his way: 
thus Esau despised his birthright. 
(Genesis 25: 31-34.) 

BLASPHEMY. 

Blas'phe-my — speaking or uttering evil 
things concerning God ; an indignity offered 
to God either in words, writing, or signs. The 
sin of blasphemy has always been a most 
serious one. Among the Jews it was pun- 
ishable with death. The Scriptures at various 
places speak of the magnitude of the crime, 
and blasphemy against the Holy Ghost is men- 
tioned as a sin forever unpardonable. The 
specific nature of this phase of blasphemy has 
not been definitely settled, some commenta- 
tors holding that it is attributing the miracles 
of Jesus to Satan, while others incline to the 
belief that it is constant and unalterable op- 
position to the benign workings of the Holy 
Spirit. 

REFERENCES. 
General. 

Thou shalt not take the name of the 
Lord thy God in vain : for the Lord will 
not hold him guiltless that taketh his 
name in vain. (Exodus 20: 7.) 

And he that blasphemeth the name 
of the Lord, he shall surely be put to 
death, and all the congregation shall 
certainly stone him: as well the stran- 
ger, as he that is born in the land, when 
he blasphemeth the name of the Lord, 
shall be put to death. (Leviticus 24: 
16.) 

And David said unto Nathan, I have 
sinned against the Lord. And Nathan 
said unto David, The Lord also hath 
put away thy sin; thou shalt not die. 

Howbeit, because by this deed thou 
hast given great occasion to the ene- 
mies of the Lord to blaspheme, the child 
also that is born unto thee shall surely 
die. (2 Samuel 12: 13, 14.) 



BLASPHEMY 



THE COMPREHENSIVE ANALYSIS 



BLASPHEMY 



Remember this, that the enemy hath 
reproached, O Lord, and that the fool- 
ish people have blasphemed thy name. 
(Psalm 74: 18.) 

For out of the heart proceed evil 
thoughts, murders, adulteries, fornica- 
tions, thefts, false witness, blasphemies. 
(Matthew 15: 19.) 

But now you also put off all these, 
anger, wrath, malice, blasphemy, filthy 
communication out of your mouth. 
(Colossians 3:8.) 

Who was before a blasphemer, and a 
persecutor, and injurious: but I ob- 
tained mercy, because I did it ignorant- 
ly in unbelief, (i Timothy i : 13.) 

False Accusations of Blasphemy, 

And there came in two men, children 
of Belial, and sat before him: and the 
men of Belial witnessed against him, 
even against Naboth, in the presence of 
the people, saying, Naboth did blas- 
pheme God and the king. Then they 
carried him forth out of the city, and 
stoned him with stones, that he died, 
(i Kings 21 : 13.) 

And behold, they brought to him a 
man sick of the palsy, lying on a bed: 
and Jesus, seeing their faith, said unto 
the sick of the palsy. Son, he of good 
cheer; thy sins he forgiven thee. 

And behold, certain of the scribes 
said within themselves. This man blas- 
phemeth. (Matthew 9: 2, 3.) 

Then the high priest rent his clothes, 
saying. He hath spoken blasphemy; 
what further need have we of witness- 
es? behold, now ye have heard his blas- 
phemy. (Matthew 26: 65.) 

The Jews answered him, saying. For 
a good work we stone thee not ; but for 
blasphemy, and because that thou, be- 
ing a man, makest thyself God. 

Jesus answered them. Is it not 



written in your law, I said. Ye are 
gods? 

If he called them gods, unto whom 
the word of God came, and the scrip- 
ture cannot he hroUen; 

Say ye of him whom the Father hath 
sanctified, and sent into the world, 
Thou hlasphemest ; because I said, I am 
the Son of God? (John 10: 33-36.) 

And Stephen, full of faith and power, 
did great wonders and miracles among 
the people. 

Then there arose certain of the syn- 
agogue, which is called the synagogue 
of the Libertines, and Cyrenians, and 
Alexandrians, and of them of Cilicia, 
and of Asia, disputing with Stephen. 

And they were not able to resist the 
wisdom and the spirit by which he 
spake. 

Then they suborned men, which said. 
We have heard him speak blasphemous 
words against Moses, and against God. 
(Acts 6: 8-11.) 

Blasphemy against the Holy Ghost. 

Wherefore I say unto you, All man- 
ner of sin and blasphemy shall be for- 
given unto men: but the blasphemy 
against the Holy Ghost shall not be 
forgiven unto me. (Matthew 12: 

31.) 

Verily I say unto you, All sins shall 

be forgiven unto the sons of men, and 
blasphemies wherewith soever they 
shall blaspheme: 

But he that shall blaspheme against 
the Holy Ghost hath never forgiveness, 
hut is in danger of eternal damnation. 
(Mark 3: 28.) 

And whosoever shall speak a word 
against the Son of man, it shall be for- 
given him: hut unto him that hlasphem- 
eth against the Holy Ghost, it shall not 
be forgiven. (Luke 12: 10.) 



98 



BLESS 



THE COMPREHENSIVE ANALYSIS 



BLESSED 



BLESS AND BLESSED. (See Beatitude.) 

Bless — a word used in the Bible a great 
number of times and with many different 
meanings. The more important of them are : 
(i) to make holy; (2) to confer happiness 
upon; (3) to grant divine favor to; (4) to 
express a wish for happiness for some other 
person; (5) to invoke special attributes upon; 
(6) to praise or glorify. 

Bless'ed — hallowed, consecrated, or holy ; 
enjoying blessings or highly favored ; blissful 
or joyful ; enjoying spiritual happiness or 
heavenly felicity. 

REFERENCES. 
Generah 

And I will bless them that bless thee, 
and curse him that curseth thee : and in 
thee shall all families of the earth be 
blessed. (Genesis 12: 3.) 

And therefore will the Lord wait, 
that he may be gracious unto you, and 
therefore will he be exalted, that he 
may have mercy upon you: for the 
Lord is a God of judgment : blessed are 
all they that wait for him. (Isaiah 30; 
18.) 

Then shall the King say unto them 
on his right hand, Come, ye blessed of 
my Father, inherit the kingdom pre- 
pared for you from the foundation of 
the zvorld. (Matthew 25: 34.) 

And thou shalt be blessed: for they 
cannot recompense thee: for thou shalt 
be recompensed at the resurrection of 
the just. 

And when one of them that sat at 
meat with him, heard these things, he 
said unto him. Blessed is he that shall 
eat bread in the kingdom of God. 
(Luke 14: 14, 15.) 

Even as David also describeth the 
blessedness of the man unto whom God 
imputeth righteousness without works. 

Saying, Blessed are they whose in- 
iquities are forgiven, and whose sins 
are covered. 



Blessed is the man to whom the Lord 
will not impute sin. 

Cometh this blessedness then upon 
the circumcision only, or upon the un- 
circumcision also? For we say that 
faith was reckoned to Abraham for 
righteousness, (Romans 4: 6-9.) 

Those Chosen, Called or Chastened by God. 

Blessed is the man whom thou choos- 
est, and causest to approach unto thee, 
that he may dwell in thy courts: we 
shall be satisfied with the goodness of 
thy house, even of thy holy temple. 
( Psalm 65 : 4. ) 

Blessed be the God and Father of 
our Lord Jesus Christ, who hath 
blessed us with all spiritual blessings 
in heavenly places in Christ : 

According as he hath chosen us in 
him, before the foundation of the 
world, that we should be holy and with- 
out blame before him in love. (Ephe- 
sians i : 3, 4. ) 

Look unto Abraham your father, and 
unto Sarah that bare you: for I called 
him alone, and blessed him, and in- 
creased him. (Isaiah 51 : 2.) 

And he saith unto me. Write, Bless- 
ed are they which are called unto the 
marriage-supper of the Lamb. And 
he saith unto me, These are the true 
sayings of God. (Revelation 19: 9.) 

Blessed is the man whom thou chas- 
tenest, O Lord, and teachest him out of 
thy law. (Psalm 94: 12.) 

Those Who Trust, Fear, and Delight in 
the Lord. 

Kiss the Son, lest he be angry, and 
ye perish from the way, when his wrath 
is kindled but a little. Blessed are all 
they that put their trust in him. (Psalm 
2: 12.) 



99 



BLESSED 



THE COMPREHENSIVE ANALYSIS 



BLESSED 



O taste and see that the Lord is 
good: blessed is the man that trusteth 
in him. (Psalm 34: 8.) 

Blessed is that man that maketh the 
Lord his trust, and respecteth not the 
proud, nor such as turn aside to lies. 
(Psalm 40: 4.) 

O Lord of hosts, blessed is the man 
that trusteth in thee. (Psalm 84: 12.) 

Blessed is the man that trusteth in 
the Lord, and whose hope the Lord is. 
(Jeremiah 17: 7.) 

Behold, that thus shall the man b'e 
blessed that feareth the Lord. (Psalm 
128:4.) 

Praise ye the Lord. Blessed is the 
man that feareth the Lord, that delight- 
eth greatly in his commandments. 
(Psalm 112: I.) 

Those Who Hear and Obey. 

Blessed are they that keep his testi- 
monies, and that seek him with the 
whole heart. (Psalm 119: 2.) 

But blessed are your eyes, for they 
see: and your ears, for they hear. 
(Matthew 13: 16.) 

But he said, Yea, rather blessed are 
they that hear the word of God, and 
keep it. (Luke 11: 28.) 

But whoso looketh into the perfect 
law of liberty, and continueth therein, 
he being not a forg'etful hearer, but a 
doer of the work, this man shall be 
blessed in his deed. (James i : 25.) 

Blessed is he that readeth, and they 
that hear the words of this prophecy, 
and keep those things which are writ- 
ten therein: for the time is at hand. 
(Revelation 1:3.) 

Blessed are th'ey that do his com- 
mandments, that they may have right 
to the tree of life, and may enter in 
through the gates into the city. (Rev- 
elation 22: 14.) 



Those Who Know, Believe in, and Suffer 
for Christ. 

And Jesus answered and said unto 
him. Blessed art thou, Simon Bar-jona: 
for -flesh and blood hath not revealed it 
unto thee, but my Father which is in 
heaven. (Matthew 16: 17.) 

And blessed is she that believed : for 
there shall be a performance of those 
things which were told her from the 
Lord. (Luke i : 45.) 

So then they which be of faith are 
blessed with faithful Abraham. (Gala- 
tians 3:9.) 

Blessed are ye when men shall hate 
you, and when they shall separate you 
from their company, and shall reproach 
you, and cast out your name as evil, for 
the Son of man's sake. (Luke 6: 22.) 

Blessed are they which are persecu- 
ted for righteousness' sake: for theirs 
is the kingdom of heaven. 

Blessed are ye, when men shall revile 
you, and persecute you, and shall say 
all manner of evil against you falsely, 
for my sake. (Matthew 5: 10, 11.) 

other Special Blessings. (See Beatitudes.) 

Blessed is the man that walketh not 
in the counsel of the ungodly, nor 
standeth in the way of sinners, nor sit- 
teth in the seat of the scornful. ( Psalm 
1:1.) 

Blessed are they that dwell in thy 
house: they will be still praising thee. 
Selah. 

Blessed is the man whose strength is 
in thee ; in whose heart are the ways of 
them. (Psalm 84: 4, 5.) 

Blessed is the man that endureth 
temptation: for when he is tried, he 
shall receive the crown of life, which 
the Lord hath promised to them that 
love him. (James i: 12.) 

Blessed are the undefiled in the way, 



100 



BLESSED 



THE COMPREHENSIVE ANALYSIS 



BLINDNESS 



who walk in the law of the Lord. 
(Psalm 119: I.) 

Blessed are they that keep judgment, 
and he that doeth righteousness at all 
times. (Psalm 106: 3.) 

Blessings are upon the head of the 
just: but violence covereth the mouth 
of the wicked. (Proverbs 10: 6.) 

The just man walketh in his integ- 
rity : his children are blessed after him. 
(Proverbs 20: 7.) 

For thou, Lord, wilt bless the right- 
eous; with favour wilt thou compass 
him as with a shield. (Psalm 5 : 12.) 

His seed shall be mighty upon earth : 
the generation of the upright shall be 
blessed. (Psalm 112: 2.) 

A faithful man shall abound with 
blessings: but he that maketh haste to 
be rich shall not be innocent. (Prov- 
erbs 28: 20.) 

Thou shalt surely give him, and 
thine heart shall not be grieved when 
thou givest unto him: because that for 
this thing the Lord thy God shall bless 
thee in all thy works, and in all that 
thou puttest thine hand unto. (Deuter- 
onomy 15 : 10.) 

Blessed is he that considereth the 
poor : the Lord will deliver him in time 
of trouble. 

The Lord will preserve him, and 
keep him alive ; and he shall be blessed 
upon the earth: and thou wilt not de- 
liver him unto the will of his enemies. 
(Psalm 41 : i, 2.) 

He that hath a bountiful eye shall 
be blessed; for he giveth of his bread 
to the poor. (Proverbs 22: 9.) 

Blessed are they which do hunger 
and thirst after righteousness: for they 
shall he filled. (Matthew 5:6.) 

And he lifted up his eyes on his dis- 
ciples, and said, Blessed he ye poor; for 
yours is the kingdom of God. 



Blessed are ye that hunger now: for 
ye shall be tilled. Blessed are ye that 
weep now: for ye shall laugh. (Luke 
6: 20, 21.) 

Blessed is he whose transgression is 
forgiven, whose sin is covered. 

Blessed is the man unto whom the 
Lord imputeth not iniquity, and in 
whose spirit there is no guile. (Psalm 
32: 1,2.) 

And I heard a voice from heaven, 
saying unto me. Write, Blessed are the 
dead which die in the Lord from hence- 
forth: Yea, saith the Spirit, that they 
may rest from their labours; and their 
works do follow them. (Revelation 
14: I3-) 

BLIND AND BLINDNESS. 

Blind and Blind'ness. Blindness is very- 
common in Oriental countries, and has been 
so from the earliest times. This is due to a 
disease of the eyes which is very contagious, 
and to the ravages of smallpox. Mosaic law 
and custom taught that persons suffering 
from loss of sight should be treated with 
great humanity ; Christ's example and doc- 
trine do the same. Blindness is often used 
in the Bible as a figurative term for ignorance, 
either in spiritual or general knowledge, or 
from obstinate purpose not to understand. 
There are also a number of places wherein 
blindness is mentioned as having been inflict- 
ed by divine agency as a punishment, or as 
a means to accomplish a purpose of God, as 
in the case of Paul. 

REFERENCES. 

Physical Blindness. 

Laws Concerning the Blind: 
Thou shalt not curse the deaf, nor 
put a stumbling-block before the blind, 
but shalt fear thy God : I am the Lord. 
(Leviticus 19: 14.) 

Cursed be he that maketh the blind 
to wander out of the way: and all the 
people shall say. Amen. (Deuteron- 
omy 28: 18.) 



lOI 



BLINDNESS 



THE COMPREHENSIVE ANALYSIS 



BLINDNESS 



Blindness Inflicted. 

Upon Syrians: 

And when they came down to him, 
EHsha prayed unto the Lord, and said. 
Smite this people, I pray thee, with 
bhndness. And he smote them with 
bhndness, according to the word of 
Ehsha. (2 Kings 6: 18.) 

Upon Paul: 

And Saul arose from the earth; and 
when his eyes were opened, he saw no 
man : but they led him by the hand, and 
brought him into Damascus. 

And he was three days Avithout sight, 
and neither did eat nor drink. (Acts 
9: 8, 9.) 

Upon Ely mas: 

And now behold, the hand of the 
Lord is upon thee, and thou shalt be 
blind, not seeing the sun for a season. 
And immediately there fell on him a 
mist and a darkness, and he went about, 
seeking some to lead him by the hand. 
(Acts 13: II.) 

Healed by Christ. 

And when Jesus departed thence, 
two blind men followed him, crying, 
and saying. Thou son of David, have 
mercy on us. 

And when he was come into the 
house, the blind men came to him : and 
Jesus saith unto them. Believe ye that 
I am able to do this? They said unto 
him. Yea, Lord. 

Then touched he their eyes, saying, 
According to your faith, be it unto you. 
(Matthew 9: 27-29.) 

Then was brought unto him one pos- 
sessed with a devil, blind, and dumb: 
and he healed him, insomuch that the 
blind and dumb both spake and saw. 
(Matthew 12: 22.) 



So Jesus had compassion on them, 
and touched their eyes : and immediate- 
ly their eyes received sight, and they 
followed him. (Matthew 20: 34.) 

And he cometh to Bethsaida ; and 
they bring a blind man unto him, and 
besought him to touch him. 

And he took the blind man by the 
hand, and led him out of the town ; and 
when he had spit on his eyes, and put 
his hands upon him, he asked him if he 
saw aught. (Mark 8: 22, 23.) 

And they came to Jericho: and as he 
went out of Jericho with his disciples, 
and a great number of people, blind 
Bartimeus, the son of Timeus, sat by 
the highway side begging. 

And Jesus said unto him. Go thy 
way; thy faith hath made thee whole. 
And immediately he received his sight, 
and followed Jesus in the way. (Mark 
10: 46 and 52,) 

And in that same hour he cured 
many of their infirmities, and plagues, 
and of evil spirits; and unto many that 
were blind he gave sight. (Luke 7: 
21.) 

He answered and said, A man that 
is called Jesus, made clay, and anointed 
mine eyes, and said unto me. Go to the 
pool of Siloam, and wash: and I went 
and washed, and I received sight. 
(John 9: II.) 

Spiritual Blindness. 

They know not, neither will they un- 
derstand: they walk on in darkness: 
all the foundations of the earth are out 
of course. (Psalm 82: 5.) 

His watchmen are blind: they are all 
ignorant, they are all dumb dogs, they 
cannot bark; sleeping, lying down, lov- 
ing to slumber. (Isaiah 56: 10.) 

Therefore is judgment far from us, 
neither doth justice overtake us: we 



102 



BLOOD 



THE COMPREHENSIVE ANALYSIS 



BLOOD 



wait for light, but behold obscurity; 
for brightness, but we walk in dark- 
ness. 

We grope for the wall like the blind, 
and we grope as if we had no eyes : we 
stumble at noon-day. (Isaiah 59: 9, 
10.) 

BLOOD. (See Christ, Lamb, Sacrifice.) 

Blood — the fluid which circulates in the 
veins of animals, from tlie lowest orders to 
the highest, man, carrying nourishment to the 
various parts of the body and removing waste 
products. It is mentioned in the Bible in 
many ways, chiefly with reference to its pro- 
hibition as an article of food and its appoint- 
ment, use, and significance in sacrifice. The 
Jews were forbidden to use it for food, as 
some of the nations that were their neighbors 
used it, and it was required to be "poured 
out" before the carcass of the slaughtered an- 
imal was fit for use. This shedding of blood 
being particularly bound up in the religious 
side of the Jewish life, the life-fluid of beasts 
was regarded as being a sacrifice to God. The 
old Jewish sacrificial system of offering the 
blood of beasts came to an end with the death 
of Jesus. His blood was shed as a perpetual 
sacrifice, and what is known in theology as 
the sacramental system took the place of the 
sacrificial system. To Christians, therefore, 
the prohibition of the use of blood as food 
was removed inferentially. Many references 
are to be found showing the nature of the 
sacrifice of Christ's blood. The shedding of 
human blood is expressly forbidden by divine 
command, both in the Ten Commandments 
and in the teachings of Jesus. 

REFERENCES. 
General: Blood as Food Forbidden. 

But flesh with the life thereof, which 
is the blood thereof, shall ye not eat. 
(Genesis 9:4.) 

It shall be a perpetual statute for 
your generations throughout all your 
dwellings, that ye eat neither fat nor 
blood. (Leviticus 3: 17.) 

Only ye shall not eat the blood; ye 



shall pour it upon the earth as water. 
(Deuteronomy 12: 16.) 

Human Bloodshedding Forbidden. 

And surely your blood of your lives 
will I require: at the hand of every 
beast will I require it, and at the hand 
of man; at the hand of every man's 
brother will I require the life of man. 

Whoso sheddeth man's blood, by 
man shall his blood be shed: for in the 
image of God made he man. (Genesis 

9: 5> 6.) 

These six things doth the Lord hate; 
yea, seven are an abomination unto 
him: 

A proud look, a lying tongue, and 
hands that shed innocent blood, 
(Proverbs 6: 16, 17.) 

And the chief Priests took the silver 
pieces, and said, It is not lawful for to 
put them into the treasury, because it 
is the price of blood. ( Alatthew 27 : 6.) 

Sacrifice of Blood. 

And thou shalt take of the blood of 
the bullock, and put it upon the horns 
of the altar with thy finger, and pour 
all the blood beside the bottom of the 
altar. (Exodus 29: 12.) 

For the life of the flesh is in the 
blood; and I have given it to you upon 
the altar, to make an atonement for 
your souls : for it is the blood that mak- 
eth an atonement for the soul. ( Levit- 
icus 17: II.) 

For if the blood of bulls and of goats, 
and the ashes of an heifer sprinkling 
the unclean, sanctifieth to the purifying 
of the flesh : 

How much more shall the blood of 
Christ, who through the eternal Spirit 
oft'ered himself without spot to God, 
purge your conscience from dead works 
to serve the living God? (Hebrews 9: 
13.' 14- ) 



1 03 



BLOOD 



THE COMPREHENSIVE ANALYSIS 



BLOOD 



Christ's Sacrifice of Blood. 

The cup of blessing which we bless, 
is it not the communion of the blood of 
Christ? The bread which we break, is 
it not the communion of the body of 
Christ? (i Corinthians lo: i6.) 

But now in Christ Jesus, ye who 
sometimes were far off are made nigh 
by the blood of Christ. (Ephesians 2: 

I3-) 
But with the precious blood of Christ, 

as of a Lamb without blemish and with- 
out spot, (i Peter i: 19.) 

But if we walk in the light, as he is 
in the light, we have fellowship one 
with another, and ' the blood of Jesus 
Christ his Son cleanseth us from all sin. 
(i John i: 7.) 

Salvation by Blood. 

Neither by the blood of goats and 
calves, but by his own blood he entered 
in once into the Holy place, having ob- 
tained eternal redemption for us. (He- 
brews 9: 12.) 

Wherefore Jesus also, that he might 
sanctify the people with his own blood, 
suffered without the gate. (Hebrews 
13: 12.) 

And almost all things are by the law 
purged with blood: and without shed- 
ding of blood is no remission. (He- 
brews 9: 22.) 

And from Jesus Christ, who is the 
faithful witness, and the first begotten 
of the dead, and the Prince of the kings 
of the earth: unto him that loved us, 
and washed us from our sins in his 
own blood. (Revelation 1:5.) 

Blood at the Lord's Supper. 

For this is my blood of the new tes- 
tament, which is shed for many for the 
remission of sins. (Matthew 26: 28.) 

And he said unto them. This is my 



blood of the new testament, which is 
shed for many. (Mark 14: 24.) 

Likewise also the cup after supper, 
saying. This cup is the new testament 
in my blood, which is shed for you. 
(Luke 22: 20.) 

After the same manner also he took 
the cup when he had supped, saying. 
This cup is the new testament in my 
blood: this do ye, as oft as ye drink it, 
in remembrance of me. ( i Corinthians 
11:25.) 

Redemption by Blood. 

In whom we have redemption 
through his blood, the forgiveness of 
sins, according to the riches of his 
grace. (Ephesians 1:7.) 

And, having made peace through the 
blood of his cross, by him to reconcile 
all things unto himself; by him, I say, 
whether they be things in earth, or 
things in heaven. (Colossians i : 20.) 

And to Jesus the mediator of the 
new covenant, and to the blood of 
sprinkling, that speaketh better things 
than that of Abel. (Hebrews 12: 24.) 

But if we walk in the light, as he is 
in the light, we have fellowship one with 
another, and the blood of Jesus Christ 
his Son cleanseth us from all sin. (i 
John 1:7.) 

And they sung a new song, saying, 
Thou art worthy to take the book, and 
to open the seals thereof : for thou wast 
slain, and hast redeemed us to God by 
thy blood out of every kindred, and 
tongue, and people, and nation. (Rev- 
elation 5:9.) 

Redemption by Blood Typified. 

And the blood shall be to you for a 
token upon the houses where ye are: 
and when I see the blood, I will pass 
over you, and the plague shall not be 



104 



BOASTING 



THE COMPREHENSIVE ANALYSIS 



BODY 



Upon you to destroy you, when I smite 
the land of Egypt. (Exodus 12: 13.) 

BOASTING. 

Boast'ing — vaunting one's self; saying or 
telling things calculated to give others a high 
opinion of one's self. The Bible, in a number 
of places, teaches that boasting is to be 
shunned. 

REFERENCES. 

They that trust in their wealth, and 
boast themselves in the multitude of 
their riches; 

None of them can by any means re- 
deem his brother, nor give to God a ran- 
som for him. (Psalm 49: 6, 7.) 

Why boastest thou thyself in mis- 
chief, O mighty man? the goodness of 
God endureth continually. (Psalm 52: 

I.) 
How long shall they utter and speak 

hard things? and all the workers of 

iniquity boast themselves ? ( Psalm 94 : 

4-) 

It is naught, it is naught, saith the 

buyer: but when he is gone his way, 

then he boasteth. (Proverbs 20: 14.) 

Boast not thyself of to-morrow; for 
thou knowest not what a day may bring 
forth. (Proverbs 2'j\ i.) 

Shall the axe boast itself against him 
that heweth therewith ? or shall the saw 
magnify itself against him that shaketh 
it? as if the rod should shake itself 
against them that lift it up, or as if the 
staff should lift up itself, as if it were 
no wood. (Isaiah 10: 15.) 

Boast not against the branches. But 
if thou boast, thou bearest not the root, 
but the root thee. (Romans 11: 18.) 

Even so the tongue is a little mem- 
ber, and boasteth great things. Behold, 
how great a matter a little fire kindleth ! 
(James 3: 5.) 

But now ye rejoice in your boastings : 



all such rejoicing is evil. (James 4: 
10.) 

For by grace are ye saved, through 
faith; and that not of yourselves: it is 
the gift of God : 

Not of works, lest any man should 
boast. (Ephesians 2 : 8, 9.) 

Where is boasting then ? It is exclud- 
ed by what law? of works? Nay; but 
by the law of faith. (Romans 3: 27.) 

BOAZ. 

Bo'az — a Hebrew word meaning "alacrity." 
It was the name of a wealthy Bethlehemite 
and near kinsman of the first husband of Ruth, 
whom he married in conformity with the law 
upon the death of her husband. A son of this 
marriage was the father of Jesse, the father 
of David. Thus was Boaz one of the remote 
ancestors of Jesus. His fine spirit, piety, and 
manly character make him one of the most 
interesting and admired personages in the 
Bible. 

References. — See Ruth, chapters 2, 3, and 
4- 

BODY. 

Bod'y — the human frame. The Scriptures 
allude to the body in many different ways, 
both directly and with figurative meaning. It 
speaks of natural, spiritual, and mystical 
bodies, the latter being a figurative use of the 
word to show the unity of the entire Church 
of Christ. 

REFERENCES. 
Human Body. 

To he kept pure and holy: 

I beseech you therefore, brethren, by 
the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable 
unto God, which is your reasonable 
service. (Romans 12: i.) 

That every one of you should know 
how to possess his vessel in sanctifica- 
tion and honour, (i Thessalonians 4: 

4.) 



1C5 



BODY 



THE COMPREHENSIVE ANALYSIS 



BODY 



Holy Ghost's temple: 

Know ye not that ye are the temple of 
God, and that the Spirit of God dwell- 
eth in you? 

If any man defile the temple of God, 
him shall God destroy : for the temple of 
God is holy, which temple ye are. (i 
Corinthians 3: 16, 17.) 

What! know ye not that your body 
is the temple of the Holy Ghost which 
is in you, which ye have of God, and 
ye are not your own? 

For ye are bought with a price ; there- 
fore glorify God in your body, and in 
your spirit, which are God's, (i Co- 
rinthians 6: 19, 20.) 

And what agreement hath the temple 
of God with idols ? for ye are the temple 
of the living God; as God hath said, I 
will dwell in them, and walk in them; 
and I will be their God, and they shall 
be my people. (2 Corinthians 6: 16.) 

Law on dead bodies: 

Command the children of Israel, that 
they put out of the camp every leper, 
and every one that hath an issue, and 
whosoever is defiled by the dead. 
(Numbers 5:2.) 

He that toucheth the dead body of 
any man shall be unclean seven days. 
(Numbers 19: 11.) 

Will be raised again: 

For in the resurrection they neither 
marry, nor are given in marriage, hut 
are as the angels of God in heaven. 
(Matthew 22: 30.) 

Now if Christ be preached that he 
rose from the dead, how say some 
among you that there is no resurrec- 
tion of the dead? 

But if there be no resurrection of the 
dead, then is Christ not risen, (i Co- 
*'2nthians 15 : 12, 13.) 

Who shall change our vile body, that 



it may be fashioned like unto his glo- 
rious body, according to the working 
whereby he is able even to subdue all 
things unto himself. (Philippians 3: 
21.) 

Christ's Body. 

General: 

Wherefore when he cometh into the 
world, he saith, Sacrifice and offering 
thou wouldest not, but a body hast thou 
prepared me. (Hebrews 10: 5.) 

By the which will we are sanctified 
through the offering of the body of 
Jesus Christ once for all. (Hebrews 
10: 10.) 

He went to Pilate, and begged the 
body of Jesus. Then Pilate command- 
ed the body to be delivered. 

And when Joseph had taken the body, 
he wrapped it in a clean linen cloth. 
(Matthew 27: 58, 59.) 

The Church so-called: 

For as we have many members in 
one body, and all members have not the 
same office: 

So we, being many, are one body in 
Christ, and every one members one of 
another. (Romans 12: 4, 5.) 

The cup of blessing which we bless, 
is it not the communion of the blood of 
Christ ? The bread which we break, is 
it not the communion of the body of 
Christ? 

For we being many are one bread, 
and one body: for we are all partakers 
of that one bread, (i Corinthians 10: 
16, 17.) 

For as the body is one, and hath 
many members, and all the members of 
that one body, being many, are one 
body: so also is Christ, (i Corinthians 
12: 12.) 

And hath put all things under his 



106 



BOLDNESS 



THE COMPREHENSIVE ANALYSIS 



BONDAGE 



feet, and gave him to be the head over 
all things to the church, 

Which is his body, the fulness of him 
that filleth all in all. (Ephesians i : 
22, 23.) 

For the perfecting of the saints, for 
the work of the ministry, for the edify- 
ing of the body of Christ. (Ephesians 
4: 12.) 

For the husband is the head of the 
wife, even as Christ is the head of the 
church: and he is the Saviour of the 
body. (Ephesians 5: 23.) 

And he is the head of the body, the 
church : who is the beginning, the first- 
born from the dead ; that in all things he 
might have the pre-eminence. (Colos- 
sians i : 18.) 

BOLDNESS. 

Bold'ness — the state of being bold, brav- 
ery of a certain type, hardihood ; dauntless- 
ness. 

REFERENCES. 

Boldness through Faith. 

The wicked flee when no man pur- 
sueth: but the righteous are bold as a 
lion. (Proverbs 28: i.) 

For the Lord God will help me : there- 
fore shall I not be confounded: there- 
fore have I set my face like a flint, and 
I know that I shall not be ashamed. 
(Isaiah 50: 7.) 

According to the eternal purpose 
which he purposed in Christ Jesus our 
Lord: 

In whom we have boldness and ac- 
cess with confidence by the faith of him. 
(Ephesians 3: 11, 12.) 

Herein is our love made perfect, that 
we may have boldness in the day of 
judgment : because as he is, so are we in 
this world. 

There is no fear in love; but perfect 
love casteth out fear : because fear hath 



torment. He that feareth, is not made 
perfect in love, (i John 4: 17, 18.) 

Now when they saw the boldness of 
Peter and John, and perceived that they 
were unlearned and ignorant men, they 
marvelled ; and they took knowledge of 
them, that they had been with Jesus. 
(Acts 4: 13.) 

BONDAGE. (See Captivity.) 

Bond' AGE— a condition similar to slavery. 
The Israelites were in bondage to the Egyp- 
tians and to the Babylonians and their suc- 
cessors. Under Roman rule they occupied 
the position merely of a conquered race. 
Thus, there was no complete condition of 
servitude. Bondage is mentioned a number 
of times in the Bible in its literal significance, 
as outlined above, and in its figurative mean- 
ing with relation to the bondage of man to 
sin, etc. 

REFERENCES. 
Israel's Bondage in Egypt. 

And the Egyptians made the children 
of Israel to serve with rigour. 

And they made their lives bitter with 
hard bondage, in mortar, and in brick, 
and in all manner of service in the field : 
all their service wherein they made 
them serve was with rigour. ( Exodus 
i: 13, 14.) 

And the Lord said, I have surely seen 
the affliction of my people which are in 
Egypt, and have heard their cry by rea- 
son of their taskmasters; for I know 
their sorrows. (Exodus 3:7.) 

And God spake on this wise. That his 
seed should sojourn in a strange land; 
and that they should bring them into 
bondage, and entreat them evil four 
hundred years. ( Acts 7 : 6. ) 

Israel's Bondage to Babylon. 

Now the rest of the people that were 
left in the city, and the fugitives that 
fell away to the king of Babylon, with 



toy 



BONDAGE 



THE COMPREHENSIVE ANALYSIS 



BOOK 



the remnant of the multitude, did Neb- 
uzar-adan the captain of the guard car- 
ry away. (2 Kings 25: 11.) 

Since the days of our fathers have 
we been in a great trespass unto this 
day ; and for our iniquities have we, our 
kings, and our priests, been dehvered 
into the hand of the kings of the lands, 
to the sword, to captivity, and to a spoil, 
and to confusion of face, as it is this 
day. (Ezra 9:7.) 

Spiritual Bondage. 

Jesus answered them. Verily, verily, 
I say unto you. Whosoever committeth 
sin is the servant of sin. (John 8 : 34. ) 

For I perceive that thou art in the 
gall of bitterness, and in the bond of 
iniquity. (Acts 8: 23.) 

Know ye not, that to whom ye yield 
yourselves servants to obey, his serv- 
ants ye are to whom ye obey; whether 
of sin unto death, or of obedience unto 
righteousness? (Romans 6: 16.) 

But I see another law in my members, 
warring against the law of my mind, 
and bringing me into captivity to the 
law of sin which is in my members. 
(Romans 7: 23.) 

And that because of false brethren 
unawares brought in, who came in priv- 
ily to spy out our liberty which we have 
in Christ Jesus, that they might bring 
us into bondage. (Galatians 2:4.) 

Even so we, when we were children, 
were in bondage under the elements 
of the world. (Galatians 4:3.) 

While they promise them liberty, they 
themselves are the servants of corrup- 
tion: for of whom a man is overcome, 
of the same is he brought in bondage. 
(2 Peter 2: 19.) 

Deliverance by Christ. 

The Spirit of the Lord God is upon 
me ; because the Lord hath anointed me 



to preach good tidings unto the meek; 
he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the cap- 
tives, and the opening of the prison to 
them that are bound. (Isaiah 61 : i.) 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the gospel to the poor; he hath sent me 
to heal the broken-hearted, to preach 
deliverance to the captives, and recov- 
ering of sight to the blind, to set at lib- 
erty them that are bruised. (Luke 4: 
18.) 

BOOK. 

Book. Books are mentioned in the Bible 
in a number of places, both in a direct manner 
and in a figurative sense. The ancient book 
was in no sense like the book of the present. 
It was a written scroll or a large number of 
loose leaves covered with writing and held 
together by cords. To the Jews what was 
known as the Books of the Law were exceed- 
ingly sacred. They are contained in the mod- 
ern Bible in the form of the books of Moses. 
The Book of Life is a figurative expression 
for the company of heaven and those who shall 
partake of its glories after the judgment. 

REFERENCES. 
Book of the Law. 

Also every sickness, and every 
plague which is not written in the book 
of this law, them will the Lord bring 
upon thee, until thou be destroyed. 
(Deuteronomy 28: 61.) 

And Hilkiah the high priest said unto 
Shaphan the scribe, I have found the 
book of the law in the house of the 
Lord. And Hilkiah gave the book to 
Shaphan, and he read it. (2 Kings 22 : 
8.) 

For as many as are of the works of 
the law, are under the curse: for it is 
written, Cursed is every one that con- 
tinueth not in all things which are writ- 



108 



BRAZEN SEA 



THE COMPREHENSIVE ANALYSIS 



BREAD 



ten in the book of the law to do them. 
(Galatians 3: 10.) 

Book of Life. 

And the Lord said unto Moses, Who- 
soever hath sinned against me, him will 
I blot out of my book. (Exodus 32: 

33-) 

Let them be blotted out of the book 

of the living, and not be written with 

the righteous. (Psalm 69: 28.) 

And I entreat thee also, true yoke- 
fellow, help those women which la- 
boured with me in the gospel, with 
Clement also, and with other my fellow- 
labourers, whose names are in the book 
of life. (Philippians 4:3.) 

He that overcometh, the same shall 

be clothed in white raiment, and I will 
not blot out his name out of the book 

of life, but I will confess his name be- 
fore my Father, and before his Angels. 
(Revelation 3:5.) 

And all that dwell upon the earth, 
shall worship him, whose names are not 
written in the book of life of the Lamb 
slain from the foundation of the world. 
(Revelation 13: 8.) 

And there shall in no wise enter into 
it any thing that defileth, neither what- 
soever worketh abomination, or maketh 
a lie ; but they which are written in the 
Lamb's book of life. (Revelation 21: 

27-) 

And if any man shall take away from 
the words of the book of this prophecy, 
God shall take away his part out of the 
book of life, and out of the holy city, 
and from the things which are written 
in this book. (Revelation 22: 19.) 

BRAZEN SEA. 

Bra'zen Sea — the name applied to a huge 
dish or basin made of brass and placed in the 
priest's court of Solomon's Temple for the 



accommodation of the priests in performing 
certain cleansing rites before and after wor- 
ship. It rested upon twelve brazen oxen. It 
was destroyed in the destruction of the Tem- 
ple by the Babylonians. 

References. — i Kings 7 : 23-26 ; 2 Chroni- 
cles 4: 2-6; I Kings 25: 13; Jeremiah 52: 
17- 

BREAD. 

Bread. To the Hebrew the word "bread" 
had a very broad and significant meaning. It 
meant not only the article of diet now known 
by the term, but almost every other foodstuff 
as well. Naturally it came to be used very 
often in a figurative sense. The method of 
making bread was much the same in Biblical 
times as it is now, and all the ancient nations 
seem to have used it as a staple article of 
food. At certain seasons of the year the Jews 
used it without leavening for the observance 
of certain religious forms. This custom is 
still observed in the Passover bread. Figura- 
tively there were many kinds of bread — of 
suffering, of adversity and tears, of heaven, 
of wickedness, deceit, idleness, etc. 

REFERENCES. 
General. 

In the sweat of thy face shalt thou 
eat bread, till thou return unto the 
ground; for out of it wast thou taken: 
for dust thou art, and unto dust shalt 
thou return. (Genesis 3: 19.) 

Then said the Lord unto Moses, Be- 
hold, I will rain bread from heaven for 
you; and the people shall go out and 
gather a certain rate every day, that I 
may prove them, whether they will walk 
in my law, or no. (Exodus 16: 4.) 

Bread Miraculously Supplied. 

And his servitor said, What! should 
I set this before an hundred men ? He 
said again. Give the people, that they 
may eat : for thus saith the Lord, They 
shall eat, and shall leave thereof. 

So he set it before them, and they 



109 



BREAD 



THE COMPREHENSIVE ANALYSIS 



BRETHREN 



did eat, and left thereof, according to 
the word of the Lord. (2 Kings 4: 43, 

44-) 

And Jesus took the loaves ; and when 

he had given thanks, he distributed to 

the disciples, and the disciples to them 

that were set down ; and likewise of the 

fishes, as much as they would. 

When they were filled, he said unto 
his disciples. Gather up the fragments 
that remain, that nothing he lost. 

Therefore they gathered them to- 
gether, and filled twelve baskets with 
the fragments of the five barley loaves, 
which remained over and above unto 
them that had eaten. (John 6: 11-13.) 

Figurative and as Christ. 

Then Jesus said unto them, Verily, 
verily, I say unto you, Moses gave you 
not that bread from heaven; hut my Fa- 
ther giveth you the true bread from 
heaven. 

For the bread of God is he which 
Cometh down from heaven, and giveth 
life unto the world. 

Then said they unto him. Lord, ever- 
more give us this bread. 

And Jesus said unto them, / am the 
bread of life: he that cometh to me, shall 
never hunger; and he that believeth on 
me, shall never thirst. (John 6: 32- 

35-) 

This is the bread which cometh down 
from heaven, that a man may eat there- 
of, and not die. 

I am the. living bread which came 
down from hea'Ven: if any man eat of 
this bread, he shall live for ever: ajtd 
the bread that I will give is my flesh, 
which I will give for the life of the 
world. (John 6: 50, 51.) 

Therefore let us keep the feast, not 
with old leaven, neither with the leaven 
of malice and wickedness ; but with the 



unleavened bread of sincerity and truth, 
(i Corinthians 5:8.) 

The cup of blessing which we bless, 
is it not the communion of the blood 
of Christ ? The bread which we break, 
is it not the communion of the body of 
Christ? 

For we being many are one bread, 
and one body; for we are all partakers 
of that one bread, (i Corinthians 10: 
16, 17.) 

Used in Lord's Supper. 

And he took bread, and gave thanks, 
and brake it, and gave unto them, say- 
ing, This is my body which is given for 
you: this do in remembrance of me. 
(Luke 22: 19.) 

And upon the first day of the week, 
when the disciples came together to 
break; bread, Paul preached unto them, 
ready to depart on the morrow, and 
continued his speech until midnight. 
(Acts 20: 7.) 

For I have received of the Lord, that 
which also I delivered unto you, That 
the Lord Jesus, the same night in which 
he was betrayed, took bread : 

And when he had given thanks, he 
brake it, and said. Take, eat : this is my 
body, which is broken for you: this do 
in remembrance of me. (Acts 11: 23, 
24.) 

BRETHREN. 

Breth'ren — literally brothers. This word 
is used in many places in the Bible. In the 
New Testament particularly it is often em- 
ployed to express the family unity that should 
exist between all kinds of professing Chris- 
tians, either with reference to strict denomi- 
national lines or to the whole body of the 
Church. 

Regarding the allusions to the brethren of 
Jesus, and the question as to wheher He had 
brothers, in Matthew 13 : 55 James, Joses, 



no 



BRETHREN 



THE COMPREHENSIVE ANALYSIS 



BRETHREN 



Simon, and Judas are mentioned as the broth- 
ers of Jesus, and in the following verse sisters 
are also mentioned. There always has been 
a great amount of discussion about the mat- 
ter. The Roman Catholics deny that Jesus 
had any brothers or sisters ; but the Protestant 
writers and commentators have held to the 
other view, preferring to take Matthew's 
meaning literally. 

REFERENCES. 
Duties of Brethren. 

And Abram said unto Lot, Let there 
be no strife, I pray thee, between me 
and thee, and between my herdmen and 
thy herdmen; for we be brethren. 
(Genesis 13: 8.) 

If there be among you a poor man of 
one of thy brethren within any of thy 
gates in thy land which the Lord thy 
God giveth thee, thou shalt not harden 
thy heart, nor shut thine hand from thy 
poor brother. (Deuteronomy 15 : 7.) 

Thou shah not oppress an hired serv- 
ant that is poor and needy, whether he 
be of thy brethren, or of thy strangers 
that are in thy land within thy gates. 
(Deuteronomy 24: 14.) 

Behold, how good and how pleasant 
it is for brethren to dwell together in 
unity! (Psalm 133: i.) 

But I say unto you, that whosoever is 
angry zvith his brother without a cause, 
shall be in danger of the Judgment: and 
whosoever shall say to his brother, 
Raca, shall be in danger of the council: 
but whosoever shall say, Thou fool, 
shall be in danger of hell fire. (Mat- 
thew 5 : 22.) 

Moreover, if thy brother shall tres- 
pass against thee, go and tell him his 
fault between thee and him alone: if he 
shall hear thee, thou hast gained thy 
brother. (Matthew 18: 15.) 

Then came Peter to him, and said. 
Lord, how oft shall my brother sin 



against me, and I forgive him ? till seven 
times ? 

Jesus saith unto him, / say not unto 
thee. Until seven times: but, Until sev- 
enty times seven. (Matthew 18: 21, 
22.) 

And the King shall answer and say 
itnto them, Verily I say unto you. Inas- 
much as ye have done it unto one of the 
least of these my brethren, ye have done 
it unto me. (Matthew 25 : 40.) 

A new commandment I give unto 
you. That ye love one another; as I have 
loved you, that ye also love one another. 
(John 13: 34.) 

Be kindly affectioned one to another 
with brotherly love; in honour prefer- 
ring one another. (Romans 12: 10.) 

I speak to your shame. Is it so, that 
there is not a wise man among you ? no, 
not one that shall be able to judge be- 
tween his brethren ? 

But brother goeth to law with broth- 
er, and that before the unbelievers. 

Now therefore there is utterly a fault 
among you, because ye go to law one 
with another. Why do ye not rather 
take wrong? why do ye not rather suf- 
fer yourselves to be defrauded ? 

Nay, ye do wrong, and defraud, and 
that your brethren, (i Corinthians 6: 

5-8.) 

Wherefore if meat make my brother 

to offend, I will eat no flesh while the 

world standeth, lest I make my brother 

to offend, (i Corinthians 8: 13.) 

Brethren, if a man be overtaken in a 
fault, ye which are spiritual, restore 
such an one in the spirit of meekness; 
considering thyself, lest thou also be 
tempted. (Galatians 6: i.) 

But as touching brotherly love ye 
need not that I write unto you: for ye 
yourselves are taught of God to love 
one another, (i Thessalonians 4: 9.) 



Ill 



BRIBERY 



THE COMPREHENSIVE ANALYSIS 



BRIMSTONE 



Let brotherly love continue. (He- 
brews 13: I.) 

He that saith he is in the light, and 
hateth his brother, is in darkness even 
until now. ( i John 2:9.) 

But whoso hath this world's good, 
and seeth his brother have need, and 
shutteth up his bowels of compassion 
from him, how dwelleth the love of God 
in him? (i John 3: 17.) 

BRIBERY. 

Brib'er-Y' — the act of giving, or talcing 
bribes ; the influencing of the actions of an- 
other by corrupt gifts. Bribery is denounced 
in the Scriptures. 

REFERENCES. 

And thou shalt take no gift; for the 
gift blindeth the wise, and perverteth 
the words of the righteous. (Exodus 
23: 8.) 

A wicked man taketh a gift out of 
the bosom to pervert the ways of judg- 
ment. (Proverbs 17: 23.) 

The king by judgment establisheth 
the land: but he that receiveth gifts 
overthroweth it. (Proverbs 29: 4.) 

For the congregation of hypocrites 
shall be desolate, and fire shall consume 
the tabernacles of bribery. (Job 15 : 34.) 

BRIDE AND BRIDEGROOM. 

Bride and Bride' groom'. In the New 
Testament John refers to the Church as the 
bride of Christ, thus showing the loving and 
close relationship existing between the divine 
Son and His people on earth. Matthew calls 
him the Bridegroom, quoting His own words. 

REFERENCES. 
And Jesus said unto them. Can the 
children of the bride chamber mourn, as 
long as the bridegroom is with themf 
But the days will come when the bride- 
groom shall be taken from them, and 
then shall they fast. (Matthew 9 : 15. ) 



Then shall the kingdom of heaven be 
likened unto ten virgins, which took 
their lamps, and went forth to meet the 
bridegroom. (Matthew 25: i.) 

He that hath the bride, is the bride- 
groom: but the friend of the bride- 
groom, which standeth and heareth 
him, rejoiceth greatly, because of the 
bridegroom's voice: this my joy there- 
fore is fulfilled. (John 3: 29.) 

And I John saw the holy city, new 
Jerusalem, coming down from God out 
of heaven, prepared as a bride adorned 
for her husband. (John 21: 2.) 

And the Spirit and the Bride say, 
Come. And let him that heareth, say, 
Come. And let him that is athirst, 
come. And whosoever will, let him 
take the water of life freely. (Revela- 
tion 22: 17.) 

BRIMSTONE. 

Brim'stone — the Jewish name for sulphur, 
probably given to it for the reason that it was 
found on the shores or brim of the Dead Sea. 
It is a favorite symbol for torment and pun- 
ishment, particularly in the future state. 

REFERENCES. 

For Tophet is ordained of old; yea, 
for the king it is prepared; he hath 
made it deep and large : the pile thereof 
is fire and much wood ; the breath of the 
Lord, like a stream of brimstone, doth 
kindle it. (Isaiah 30: 33.) 

By these three was the third part of 
men killed, by the fire, and by the 
smoke, and by the brimstone, which is- 
sued out of their mouths. (Revelation 
9: 18.) 

The same shall drink of the wine of 
the wrath of God, which is poured out 
without mixture into the cup of his in- 
dignation; and he shall be tormented 
with fire and brimstone in the presence 



1 12 



BUSYBODIES 



THE COMPREHENSIVE ANALYSIS 



CAIAPHAS 



of the holy angels, and in the presence 
of the Lamb. (Revelation 14: 10.) 

And the beast was taken, and with 
him the false prophet, that wrought 
miracles before him, with which he de- 
ceived them that had received the mark 
of the beast, and them that worshipped 
his image. These both were cast alive 
into a lake of fire burning with brim- 
stone. (Revelation 19: 10.) 

But the fearful, and unbelieving, and 
the abominable, and murderers, and 
whoremongers, and sorcerers, and idol- 
aters, and all liars, shall have their part 
in the lake which burneth with fire and 
brimstone: which is the second death. 
(Revelation 21 : 8.) 

BUSYBODIES. 

Bus'y-bod'y — those who meddle in the af- 
fairs of otlier persons ; those who meddle in 
affairs in which they have no concern. Vari- 
ous passages in the Bible censure busybodies. 

REFERENCES. 

It is an honour for a man to cease 
from strife : but every fool will be med- 
dling. (Proverbs 20: 3.) 

He that passeth by, and meddleth 
with strife belonging not to him, is like 
one that taketh a dog by the ears. 
(Proverbs 20: 17.) 

And that ye study to be quiet, and to 
do your own business, and to work with 
your own hands, as we commanded you. 
(i Thessalonians 4: 11.) 

For we hear that there are some 
which walk among you disorderly, 
working not at all, but are busybodies. 

Now them that are such, we com- 
mand, and exhort by our Lord Jesus 
Christ, that with quietness they work, 
and eat their own bread. (2 Thessa- 
lonians 3: II, 12.) 

And withal they learn to be idle, 
8 1 



wandering about from house to house; 
and not only idle, but tattlers also, and 
busybodies, speaking things which they 
ought not. ( I Timothy 5 : 13.) 

But let none of you suffer as a mur- 
derer, or as a thief, or as an evil-doer, 
or as a busybody in other men's mat- 
ters, (i Peter 4: 15.) 

CAESAR. 

C^'sAR — a name adopted or conferred 
upon all the Roman emperors after the death 
of Julius Caesar, part of whose name it was. 
It thus became a title like emperor, king, 
pharaoh. After the third century it became 
more common, the emperor taking the title 
of augustus for his special distinction, and 
sharing csesar with such as were associated 
with him in royalty. The New Testament is 
full of references to Caesar, although not al- 
ways to the same one. The following fall 
within New Testament times : 

Augustus B.C. 31 to A.D. 14 

Tiberius A.D. 14-37 

Caius (Caligula) A.D. 37-41 

Claudius A.D. 41-54 

Nero A.D. 54-68 

Galba A.D. 68-69 

Otho A.D. 69 

Vitellius A.D. 69 

Vespasian A.D. 69-79 

Titus A.D. 79-81 

Domitian A.D. 81-96 

References. — Augustus, Luke 2 : i ; Tibe- 
rius, Luke 3:1; Luke 20 : 22 ; Claudius, Acts 
11: 28 ; Nero, Acts 25 : 8. 

C^SAREA. 

C^s-a-re'a — the name of two towns in the 
Holy Land — Caesarea Palestina, on the Med- 
iterranean, 70 miles west of Jerusalem, and 
Csesarea Philippi, near the sources of the 
Jordan. Both were named in honor of the 
Roman Caesar. The former is the more im- 
portant because of the events in Paul's life 
which occurred there. 

CAIAPHAS. 

Cai'a-phas — the high -priest before whom 
Jesus was taken and who pronounced Him 



13 



CAIN 



THE COMPREHENSIVE ANALYSIS 



CALL 



guilty of blasphemy. Caiaphas was high-priest 
for about twelve years, a long term of office, 
which suggests that he was a man of great 
power. He was deposed about A.D. 37 or 
38. He unconsciously uttered a prophecy 
concerning Jesus, which is to be found in John 
11: 49-52- 

References. — Matthew 26 : 3 ; Matthew 26 : 
65 ; Mark 14: 63; Luke 22: 71 ; John 11 : 49- 
52. 

CAIN. (See Adam, Abel, Creation, Eve.) 

Cain — a form of a Hebrew word meaning 
"a lance." Cain is the name given in the Bible 
to the eldest son of Adam and Eve. The story 
of his crime, in the murder of his brother, 
Abel, to be found in Genesis 4, is too well- 
known to need repetition. It may be said, 
however, that there is a mystical quality in 
it not so widely appreciated. The narrative 
shows Cain as a type of the proud and con- 
firmed stniier, denying God's right to con- 
demn him and rejecting the proffered means 
of grace, a type of which the world always 
has been full and always will be so. 

REFERENCES. 

And Cain talked with Abel his broth- 
er : and it came to pass, when they were 
in the field, that Cain rose up against 
Abel his brother, and slew him. 

And the Lord said unto Cain, Where 
is Abel thy brother? And he said, I 
know not : Am I my brother's keeper ? 

And he said, What hast thou done? 
the voice of thy brother's blood crieth 
unto me from the ground. 

And now art thou cursed from the 
earth, which hath opened her mouth to 
receive thy brother's blood from thy 
hand. 

When thou tillest the ground, it shall 
not henceforth yield unto thee her 
strength; a fugitive and a vagabond 
shalt thou be in the earth. 

And Cain said unto the Lord, My 
punishment is greater than I can bear. 

Behold, thou hast driven me out this 
day from the face of the earth; and 



from thy face shall I be hid ; and I shall 
be a fugitive and a vagabond in the 
earth; and it shall come to pass, that 
every one that findeth me shall slay 
me. 

And the Lord said unto him, There- 
fore whosoever slayeth Cain, vengeance 
shall be taken on him sevenfold. And 
the Lord set a mark upon Cain, lest any 
finding him should kill him. (Genesis 

4: 8-15.) 

Not as Cain, who was of that wicked 
one, and slew his brother. And where- 
fore slew he him? Because his own 
works were evil, and his brother's right- 
eous, (i John 3: 12.) 

CALEB. 

Ca'leb — a form of a Hebrew word mean- 
ing "dog." He was one of the twelve sent 
by Moses to spy out the land of Canaan, and 
with Joshua gave a good report, while the 
others gave bad ones. For this he and Joshua 
were the only adults born in Egypt permitted 
to enter the promised land as conquerors. 

References. — Numbers 13: 30; Numbers 
14: 6; Numbers 26: 65; Numbers 32: 12; 
Deuteronomy i : 36 ; Joshua 14 : 6 ; Joshua 
15: 13; Judges i: 13. 

CALL. (See Ministry.) 

Call — to invite or request, to appoint or 
charge, as for an office or duty. There are 
various other meanings to the word, but the 
preceding ones are the chief uses of the word 
when it is found in the Bible. 

REFERENCES. 
Call to Repentance and Salvation. 

He shall call to the heavens from 
above, and to the earth, that he may 
judge his people. (Psalm 50: 4.) 

Come now, and let us reason togeth- 
er, saith the Lord : though your sins be 
as scarlet, they shall be as white as 
snow ; though they be red like crimson, 
they shall be as wool. (Isaiah i : 18.) 

Look unto me, and be ye saved, all 



114 



CALL 



THE COMPREHENSIVE ANALYSIS 



CALL 



the ends of the earth: for I am God, 
and there is none else. (Isaiah 45: 
22.) 

Ho, every one that thirsteth, come ye 
to the waters, and he that hath no 
money; come ye, buy, and eat; yea, 
come, buy wine and milk without money 
and without price. 

Wherefore do ye spend money for 
that which is not bread? and your la- 
bour for that which satisfieth not? 
hearken diligently unto me, and eat ye 
that which is good, and let your soul 
delight itself in fatness. 

Incline your ear, and come unto me: 
hear, and your soul shall live ; and I will 
make an everlasting covenant with you, 
even the sure mercies of David. (Isa- 
iah 55: 1-3.) 

Therefore also now, saith the Lord, 
Turn ye even to me with all your heart, 
and with fasting, and with weeping, 
and with mourning: 

And rend your heart, and not your 
garments, and turn unto the Lord your 
God: for he is gracious and merciful, 
slow to anger, and of great kindness, 
and repenteth him of the evil (Joel 
2: 12, 13.) 

And saying, Repent ye ; for the king- 
dom of heaven is at hand. (Matthew 
3: 2.) 

Co7ne unto me, all ye that labour and 
are heavy laden, and I will give you 
rest. 

Take my yoke upon you, and learn of 
me; for I am meek and lowly in heart: 
and ye shall Und rest unto your souls. 

For my yoke is easy, and my burden 
is light. (Matthew 11: 28-30.) 

In the last day, that great day of the 
feast, Jesus stood, and cried, saying, // 
any man thirst, let him come unto me, 
and drink. 

He that believeth on me, as the Scrip- 



ture hath said, out of his belly shall Uozv 
rivers of living water. (John 7: 37, 

38.) 

Jesus cried, and said, He that believ- 
eth on me, believeth not on me, but on 
him, that sent me. 

And he that seeth me. seeth him that 
sent me. 

I am come a light into the world, that 
whosoever believeth on me, shoidd not 
abide in darkness. 

And if any man hear my zvords, and 
believe not, I judge him not; For I came 
not to judge the world, but to save the 
world. (John 12: 44-47.) 

And we know that all things work 
together for good, to them that love 
God, to them who are the called ac- 
cording to his purpose. 

For whom he did foreknow, he also 
did predestinate to be conformed to the 
image of his son, that he might be the 
firstborn amongst many brethren. 

Moreover, whom he did predestinate, 
them he also called: and whom he 
called, them he also justified : and whom 
he justified, them he also glorified. 
(Romans 8: 28-30.) 

Now then we are ambassadors for 
Christ, as though God did beseech you 
by us: we pray you in Christ's stead, 
be ye reconciled to God. (2 Corin- 
thians 5 : 20. ) 

And the Spirit and the Bride say. 
Come. And let him that heareth say. 
Come. And let him that is athirst 
come. And whosoever will, let him 
take the water of life freely. (Revela- 
tion 22: 17.) 

Danger of Declining Call. 

Then shall they call upon me, but I 
will not answer ; they shall seek me ear- 
ly, but they shall not find me. (Prov- 
erbs 1 : 28.) 



15 



CALL 



THE COMPREHENSIVE ANALYSIS 



CALL 



He that, being often reproved, hard- 
eneth his neck, shall suddenly be de- 
stroyed, and that without remedy. 
(Proverbs 29: i.) 

I also will choose their delusions, and 
will bring their fears upon them; be- 
cause when I called, none did answer; 
when I spake, they did not hear; but 
they did evil before mine eyes, and chose 
that in which I delighted not. (Isaiah 
66: 4.) 

Hear, O earth: Behold, I will bring 
evil upon this people, even the fruit of 
their thoughts, because they have not 
hearkened unto my words, nor to my 
law, but rejected it. (Jeremiah 6: 
19.) 

Therefore thus saith the Lord God 
of hosts, the God of Israel; Behold, I 
will bring upon Judah and upon all the 
inhabitants of Jerusalem all the evil that 
I have pronounced against them; be- 
cause I have spoken unto them, but they 
have not heard; and I have called unto 
them, but they have not answered. 
(Jeremiah 35: 17.) 

Then saith he to his servants, The 
wedding is ready, hut they which were 
bidden, were not worthy. 

Go ye therefore into the highways, 
and as many as ye shall find, bid to the 
marriage. (Matthew 22: 8, 9.) 

He that rejecteth me, and receiveth 
not my words, hath one that judgeth 
him: the word that I have spoken, the 
same shall judge him in the last day. 
(John 12: 48.) 

Then Paul and Barnabas waxed 
bold, and said, It was necessary that the 
word of God should first have been spo- 
ken to you : but seeing you put it from 
you, and judge yourselves unworthy of 
everlasting life, lo, we turn to the Gen- 
tiles. (Acts 13: 46.) 

And with all deceivableness of un- 



righteousness in them that perish; be- 
cause they received not the love of the 
truth, that they might be saved. (2 
Thessalonians 2: 10.) 

Call to the Ministry. 

Now therefore go, and I will be with 
thy mouth, and teach thee what thou 
shalt say. 

And he said, O my Lord, send, I pray 
thee, by the hand of him whom thou 
wilt send. (Exodus 4: 12, 13.) 

The Lord gave the word: great was 
the company of those that published it. 
(Psalm 68: 11.) 

Paul, a servant of Jesus Christ, called 
to be an apostle, separated unto the 
gospel of God. (Romans 1:1.) 

Now he which stablisheth us with 
you in Christ, and hath anointed us, is 
God. (2 Corinthians i : 24.) 

For we are unto God a sweet savour 
of Christ, in them that are saved, and 
in them that perish. 

To the one we are the savour of death 
unto death ; and to the other the savour 
of life unto life. And who is sufficient 
for these things? 

For we are not as many, which cor- 
rupt the word of God: but as of sin- 
cerity, but as of God, in the sight of 
God speak we in Christ. (2 Corinthians 
2: 15-17.) 

Do we begin again to commend our- 
selves ? or need we, as some others, epis- 
tles of commendation to you, or letters 
of commendation from you? (2 Corin- 
thians 3:1.) 

Now then we are ambassadors for 
Christ, as though God did beseech you 
by us : we pray you in Christ's stead, be 
ye reconciled to God. (2 Corinthians 
5: 20.) ■ 

Paul, an apostle, (not of men, neither 
by man, but by Jesus Christ, and God 



116 



CALL 



THE COMPREHENSIVE ANALYSIS 



CALL 



the Father, who raised him from the 
dead.) (Galatians i: i.) 

From henceforth let no man trouble 
me: for I bear in my body the marks 
of the Lord Jesus. (Galatians 6: 17.) 

The eyes of your understanding be- 
ing enlightened; that ye may know 
what is the hope of his calling, and what 
the riches of the glory of his inheritance 
in the saints. (Ephesians i : 18.) 

I therefore, the prisoner of the Lord, 
beseech you that ye walk worthy of 
the vocation wherewith ye are called. 
(Ephesians 4:1.) 

I press toward the mark for the prize 
of the high calling of God in Christ 
Jesus. (Philippians 3: 14.) 

Wherefore also we pray always for 
you, that our God would count you wor- 
thy of this calling, and fulfil all the good 
pleasure of his goodness, and the work 
of faith with power; 

That the name of our Lord Jesus 
Christ may be glorified in you, and ye 
in him, according to the grace of our 
God, and the Lord Jesus Christ. (2 
Thessalonians i: 11, 12.) 

Neglect not the gift that is in thee, 
which was given thee by prophecy, with 
the laying on of the hands of the pres- 
bytery, (i Timothy 4: 14.) 

Who hath saved us, and called us 
with an holy calling, not according to 
our works, but according to his own 
purpose and grace, which was given us 
in Christ Jesus, before the world be- 
gan. (2 Timothy 1:9.) 

See that ye refuse not him that speak- 
eth. For if they escaped not who re- 
fused him that spake on earth, much 
more shall not we escape, if we turn 
away from him that speaketh from 
heaven. (Hebrews 12: 25.) 

But ye are a chosen generation, a 
royal priesthood, an holy nation, a pe- 



culiar people ; that ye should shew forth 
the praises of him who hath called you 
out of darkness into his marvellous 
light. ( I Peter 2:9.) 

But the anointing which ye have re- 
ceived of him abideth in you, and ye 
need not that any man teach you: but 
as the same anointing teacheth you of 
all things, and is truth, and is no lie, 
and even as it hath taught you, ye shall 
abide in him. ( i John 2 : 2^.) 

We are of God : he that knoweth God 
heareth us ; he that is not of God hear- 
eth not tis. Hereby know we the spirit 
of truth, and the spirit of error, (i 
John 4:6.) 

Special Calls to Individuals. 

To Abraham: 

Now the Lord had said unto Abram, 
Get thee out of thy country and from 
thy kindred, and from thy father's 
house, unto a land that I will shew" 
thee : 

And I will make of thee a great na- 
tion, and I will bless thee, and make thy 
name great; and thou shalt be a bless- 
ing: 

And I will bless them that bless thee, 
and curse him that curseth thee : and in. 
thee shall all families of the earth be 
blessed. (Genesis 12: 1-3.) 

To Jacob: 

And, behold, the Lord stood above it,, 
and said, I am the Lord God of Abra- 
ham thy father, and the God of Isaac: 
the land whereon thou liest, to thee will 
I give it, and to thy seed. ( Genesis 28 : 

I3-) 

To Moses: 

Come now therefore, and I will send 
thee unto Pharaoh, that thou mayest 
bring forth my people, the children of 
Israel, out of Egypt. (Exodus 3: 10.) 



117 



CALL 



THE COMPREHENSIVE ANALYSIS 



CANAAN 



To Gideon: 

And there came an angel of the Lord, 
a,nd sat under an oak which was in 
Ophrah, that pertained unto Joash the 
Abi-ezrite : and his son Gideon threshed 
wheat by the wine-press, to hide it from 
the Midianites. 

And the angel of the Lord appeared 
unto him, and said unto him, The Lord 
is with thee, thou mighty man of valour. 
(Judges 6: ii, 12.) 

To Samuel: 

And the Lord came, and stood and 
called as at other times, Samuel, Sam- 
uel. Then Sg-muel answered, Speak; 
for thy servant heareth. ( i Samuel 3 : 
10.) 

To Elijah: 

And the word of the Lord came unto 
him, saying, 

Get thee hence, and turn thee east- 
ward, and hide thyself by the brook 
Cherith, that is before Jordan. 

And it shall be, that thou shalt drink 
of the brook; and I have commanded 
the ravens to feed thee there. ( i Kings 
17: 2-4.) 

To E lis ha: 

So he departed thence, and found 
Elisha the son of Shaphat, who was 
ploughing with twelve yoke of oxen be- 
fore him, and he with the twelfth : and 
Elijah passed by him, and cast his man- 
tle upon him. (i Kings 19: 19.) 

To Isaiah: 

Also I heard the voice of the Lord, 
saying, Whom shall I send, and who 
will go for us? Then said I, Here am 
J; send me. (Isaiah 6:8.) 

To Jonah: 

Now the word of the Lord came unto 
Jonah the son of Amittai, saying, 



Arise, go to Nineveh, that great city, 
and cry against it ; for their wickedness 
is come up before me. (Jonah i : i, 2.) 

To Peter and Andrew: 

And Jesus, walking by the sea of Gal- 
ilee, saw two brethren, Simon called 
Peter, and Andrew his brother, casting 
a net into the sea : for they were fishers. 

And he saith unto them, Follozv me, 
and I will make you Ushers of men. 
(Matthew 4: 18, 19.) 

To Paul: 

And he trembling and astonished, 
said, Lord, what wilt thou have me to 
do? And the Lord said unto him, 
Arise, and go into the city, and it shall 
be told thee what thou must do. (Acts 
9:6.) 

CALVARY. (See Crucifixion, Golgotha, 

Jesus, etc.) 

Cal'va-ry — an Englished form of the Latin 
word Calvaria, which was a translation of the 
Hebrew word Golgotha and the Greek word 
Cranion, by which was known the hill upon 
which Christ was crucified. It occurs in the 
Bible only in the gospel of Luke (ch. 23, v. 
33), although it is more commonly used by 
writers and speakers than either of the other 
two names. 

CANA. 

Ca'na — a town of Galilee, a few miles north 
of Nazareth, noted in the Scriptures as the 
place where Jesus performed his first mira- 
cle — that of turning water into wine during 
a marriage feast. 

References. — John 2 ; John 4 : 47. 

CANAAN. 

Ca'naan — a form of a Hebrew word 
meaning "flat" or "low." The name of the 
land promised to the Israelites, and inhab- 
ited by the descendants of Canaan, the son of 
Ham and the grandson of Noah. It lay to 
the westward of the Jordan. It included the 
country of the Philistines and the Phoenicians 
and was fruitful and beautiful. The Israelites 



118 



CAPERNAUM 



THE COMPREHENSIVE ANALYSIS 



CAPTIVITY 



did not succeed in occupying it until after 
long and bitter warfare with its idolatrous 
inhabitants. 

References. — Genesis 12: 7; Genesis 13: 
14; Genesis 13: 8; Exodus 15: 15; Joshua 
14; Numbers 13; Numbers 27: 12; Deuter- 
onomy 3: 27; Deuteronomy 34: i. 

CAPERNAUM. 

Ca-per'na-um — a city on the northwestern 
shore of the Sea of Galilee, where Jesus lived 
for a considerable time and where many of 
his important works were done. It is now 
little more than a heap of ruins, fulfilling the 
doom pronounced against it for its impeni- 
tence. Matthew was chosen there, and Simon 
Peter and Andrew were natives of the neigh- 
borhood. 

References. — Matthew 4: 13-18; Matthew 
8: 5; Matthew 13: 18-24; Matthew 17: 24; 
Mark i : 21 ; Mark 4; Luke 10: 15; John 2: 
12; John 4: 46; John 6: 17. 

CAPTIVITY. (See Bondage.) 

Cap-tiv'i-ty. In the Bible this word is 
chiefly used to indicate the periods when the 
Israelites were in bonds to a conquering na- 
tion. The Jews recognize four such captivi- 
ties — Babylonian, Median, Grecian, and Ro- 
man, although the word is applicable only 
in two instances. In the first the flower of 
the nation was carried captive to Assyria. 
This bondage lasted 150 years, ending about 
B.C. 588. About the year 613 B.C. the tribe 
of Judah was carried away captive by Neb- 
uchadnezzar. In 535 B.C. a part of the peo- 
ple started to return, permission having been 
granted by Cyrus, who had conquered the 
Babylonians. Streams of Jews, varying in 
number, flowed back to their native land for 
the next 145 years, but the majority remained 
away. The general result of these moves 
was to disperse the entire Hebrew nation. It 
soon lost its character as a nation, and the 
old tribal barriers fell down. They never have 
been restored completely. 

REFERENCES. 

Israel's Captivity Foretold. 

And I will scatter you among the 
heathen, and will draw out a sword aft- 



er you: and your land shall be desolate 
and your cities waste. (Leviticus 26: 

33-) 

The Lord shall bring thee, and thy 

king which thou shalt set over thee, unto 
a nation which neither thou nor thy 
fathers have known; and there shalt 
thou serve other gods, wood and stone. 
And thou shalt become an astonish- 
ment, a proverb, and a by-word, among 
all nations whither the Lord shall lead 
thee. (Deuteronomy 28: 36, 37.) 

Israel's Captivity Fulfilled. 

In the ninth year of Hoshea the king 
of Assyria took Samaria, and carried 
Israel away into Assyria, and placed 
them in Halah and in Habor by the riv- 
er of Gozan, and in the cities of the 
Medes. (2 Kings 17: 6.) 

And the God of Israel stirred up the 
spirit of Pul king of Assyria, and the 
spirit of Tilgath-pilneser king of As- 
syria, and he carried them away, even 
the Reubenites, and the Gadites, and 
the half-tribe of Manasseh, and brought 
them unto Halah, and Habor, and 
Hara, and to the river Gozan, unto this 
day. ( I Chronicles 5 : 26. ) 

Judah's Captivity Foretold. 

Behold, the days come, that all that 
is in thine house, and that which thy 
fathers have laid up in store until this 
day, shall be carried to Babylon : noth- 
ing shall be left, saith the Lord. (Isa- 
iah 39 : 6. ) 

The cities of the south shall be shut 
up, and none shall open them: Judah 
shall be carried away captive all of it, 
it shall be wholly carried away captive. 
(Jeremiah 13 : 19.) 

And them that had escaped from the 
sword carried he away to Babylon; 
where they were servants to him and 



19 



CARE 



THE COMPREHENSIVE ANALYSIS 



CHARITY 



his sons until the reign of the kingdom 
of Persia. (2 Chronicles 36: 20.) 

CARE. 

Care. This word is used in the Bible in 
almost all of its meanings. The more impor- 
tant of them are (l) burdensome sense of re- 
sponsibility, anxiety, concern, solicitude ; and 
(2) charge, oversight, management. 

With relation to care itself Scripture con- 
demns that sort which is the result of world- 
liness, while approving that which comes from 
good thoughts or motives and is directed to- 
ward a proper end. 

REFERENCES. 

Therefore I say unto you, Take no 
thought for your life, what ye shall eat, 
or what ye shall drink, nor yet for your 
body, what ye shall put on: Is not the 
life more than meat? and the body than 
raiment f (Matthew 6: 25.) 

Take therefore no thought for the 
morrow: for the morroiv shall take 
thought for the things of itself: suffi- 
cient unto the day is the evil thereof. 
(Matthew 6: 34.) 

And that which fell among thorns, 
are they, which, when they have heard, 
go forth, and are choked zvith cares, and 
riches, and pleasures of this life, and 
bring no fruit to perfection. (Luke 8: 

14.) 
Labour not for the meat zvhich per- 

isheth, but for that meat zvhich endur- 

eth unto everlasting life, which the Son 

of man shall give unto you: for him 

hath God the Father sealed. (John 6: 

27.) 

Be careful for nothing; but in every 
thing by prayer and supplication with 
thanksgiving let your requests be made 
known unto God. (Philippians 4:6.) 

Humble yourselves therefore under 
the mighty hand of God, that he may 
exalt you in due time, 

c 120 



Casting all your care upon him, for 
he careth for you. (i Peter 5: 6, 7,) 

CHARITY. (See Love.) 

Char'i-ty. This word has quite a num- 
ber of definite and distinct meanings, almost 
all of which appear in translation at some 
point or other in the Bible. The more im- 
portant of them are ( i ) love, universal benev- 
olence, good will, especially to our neighbor; 
(2) the disposition which inclines mankind to 
put the best construction upon the acts of oth- 
ers; (3) liberality and generosity to the poor 
and suffering, otherwise known as almsgiv- 
ing. 

REFERENCES. 

Charity as Love to Neighbors. 

And to love him with all the heart, 
and with all the understanding, and 
with all the soul, and zvith all the 
strength, and to love his neighbour as 
himself, is more than all whole burnt 
offerings and sacrifices. (Mark 12: 

33-) 

And now abideth faith, hope, charity, 

these three; but the greatest of these is 

charity, (i Corinthians 13: 13.) 

But now when Timotheus came from 
you unto us, and brought us good ti- 
dings of your faith and charity, and that 
ye have good remembrance of us al- 
ways, desiring greatly to see us, as we 
also to see you. ( i Thessalonians 3:6.) 

But as touching brotherly love, ye 
need not that I write unto you: for ye 
yourselves are taught of God to love 
one another, (i Thessalonians 4:9.) 

Now the end of the commandment 
is charity out of a pure heart, and of a 
good conscience, and of faith un- 
feigned, (i Timothy i: 5.) 

Let no man despise thy youth, but be 
thou an example of the believers, in 
word, in conversation, in charity, in 
spirit, in faith, in purity. ( i Timothy 
4: 12.) 



i 



CHARITY 



THE COMPREHENSIVE ANALYSIS 



CHARITY 



But thou hast fully known my doc- 
trine, manner of life, purpose, faith, 
long-suffering, charity, patience. (2 
Timothy 3: 10.) 

For God is not unrighteous to forget 
your work and labour of love, which ye 
have shewed toward his name, in that 
ye have ministered to the saints, and do 
minister. (Hebrews 6: 10.) 

If ye fulfil the royal law according to 
the scripture. Thou shalt love thy neigh- 
bour as thyself, ye do well. (James 2: 
8.) 

If a man say, I love God, and hateth 
his brother, he is a liar. For he that 
loveth not his brother whom he hath 
seen, how can he love God whom he 
hath not seen? 

And this commandment have we 
from him, that he who loveth God, love 
his brother also. ( i John 4: 20, 21.) 

I know thy works, and charity, and 
service, and faith, and thy patience, and 
thy works ; and the last to be more than 
the first. (Revelation 2: 19.) 

Charity as Almsgiving. 

And if thy brother be waxen poor, 
and fallen in decay with thee ; then thou 
shalt relieve him: yea, though he be 
a stranger, or a sojourner ; that he may 
live with thee. (Leviticus 25 : 35.) 

He that hath pity upon the poor, lend- 
eth unto the Lord; and that which he 
hath given will he pay him again. 
(Proverbs 19: 17.) 

Jesus said unto him, // thou wilt be 
perfect, go and sell that thou hast, and 
give to the poor, and thou shalt have 
treasure in heaven: and come and fol- 
low me. (Matthew 19: 21.) 

But rather give alms of such things 
as ye have; and behold, all things are 
clean unto you. (Luke 11: 41.) 

Sell that ye have, and give alms; pro- 



vide yourselves bags zvhich zvax not old, 
a treasure in the heavens that faileth 
not, zuhere no thief approacheth, neither 
moth corrupteth. (Luke 12: 33.) 

And when he looked on him, he was 
afraid, and said. What is it. Lord? 
And he said unto him. Thy prayers and 
thine alms are come up for a memorial 
before God. (Acts 10: 4.) 

Every man according as he pur- 
poseth in his heart, so let him give ; not 
grudgingly, or of necessity: for God 
loveth a cheerful giver. 

And God is able to make all grace 
abound toward you; that ye, always 
having all sufficiency in all things, may 
abound to every good work. (2 Corin- 
thians 9: 7, 8.) 

Charity Commanded. 

Thou shalt not avenge, nor bear any 
grudge against the children of thy peo- 
ple, but thou shalt love thy neighbour 
as thyself: I am the Lord. (Leviticus 
19: 18.) 

But I say unto you, Love your ene- 
mies, bless them that curse you, do good 
to them that hate you, and pray for 
them which despitefidly use you, and 
persecute you. (Matthew 5: 44.) 

And the second is like unto it. Thou 
shalt love thy neighbour as thyself. 
(Matthew 22: 39.) 

A new commandment I give unto 
you. That ye love one another, as I have 
loved you, that ye also love one another. 
(John 13: 34.) 

Signs and Effects of Charity. 

Now as touching things offered unto 
idols, we know that we all have knowl- 
edge. Knowledge puffeth up: but 
Charity edifieth. ( i Corinthians 8 : 

I.) 

Though I speak with the tongues of 



121 



CHARITY 



THE COMPREHENSIVE ANALYSIS 



CHILDREN 



men and of Angels, and have not char- 
ity, I am become as sounding brass or 
a tinkHng cymbal. 

And though I have the gift of proph- 
ecy, and understand all mysteries and 
all knowledge: and though I have all 
faith, so that I could remove moun- 
tains, and have not charity, I am noth- 
ing. 

And though I bestow all my goods to 
feed the poor, and though I give my 
body to be burned, and have not char- 
ity, it profiteth me nothing. , 

Charity suffereth long, and is kind: 
charity envieth not: charity vaunteth 
not itself, is not puffed up, 

Doth not behave itself unseemly, 
seeketh not her own, is not easily pro- 
voked, thinketh no evil, 

Rejoiceth not in iniquity, but rejoi- 
ceth in the truth : 

Beareth all things, believeth all 
tilings, hopeth all things, endureth all 
things. 

Charity never faileth: but whether 
there be prophecies, they shall fail; 
whether there be tongues, they shall 
cease; whether there be knowledge, it 
shall vanish away, (i Corinthians 13: 
1-8.) 

And above all these things put on 
charity, which is the bond of perfect- 
ness. (Colossians 3: 14.) 

And above all things have fervent 
charity among yourselves: for charity 
shall cover the multitude of sins, (i 
Peter 4: 8.) 

Evidences of Charity. 

Is it not to deal thy bread to the hun- 
gry, and that thou bring the poor that 
are cast out to thy house? when thou 
seest the naked, that thou cover him; 
and that thou hide not thyself from 
thine own flesh? (Isaiah 58: 7.) 



For I was an himgred, and ye gave 
me meat: I was thirsty, and ye gave me 
drink: I was a stranger, and ye took 
me in: 

Naked, and ye clothed me: I zvas sick, 
and ye visited me: I was in prison, and 
ye came unto me. (Matthew 25: 35, 

36.) 

By this shall all men know that ye 
are my disciples, if ye have love one to 
another. (John 13: 35.) 

CHILDREN. 

Chil'dren. Children are mentioned in 
the Bible in verj^ many ways, both literal and 
figurative. Scripture teaches that they are 
the gift of God and that parents are blessed 
with them. They, on their part, are required 
to be obedient, and their duties to parents are 
plainly taught. Figuratively, the human race, 
especially that part which is good, is made up 
of the children of God. 

REFERENCES. 

Children the Gift of God. 

And he lifted up his eyes, and saw 
the women and the children; and said, 
Who are those with thee ? And he said, 
The children which God hath gracious- 
ly given thy servant. (Genesis 33: 5.) 

Lo, children are an heritage of the 
Lord. (Psalm 127: 3.) 

Thy wife shall be as a fruitful vine 
by the sides of thine house : thy children 
like olive-plants round about thy table. 
(Psalm 128: 3.) 

Children a Blessing. 

The proverbs of Solomon. A wise 
son maketh a glad father ; but a foolish 
son is the heaviness of his mother. 
(Proverbs 10: i.) 

Children's children are the crown of 
old men; and the glory of children are 
their fathers. (Proverbs 17: 6.) 

The father of the righteous shall 



« 



122 



CHILDREN 



THE COMPREHENSIVE ANALYSIS 



CHILDREN 



greatly rejoice : and he that begetteth a 
wise child shall have joy of him. 
(Proverbs 23: 24.) 

My son, be wise, and make my heart 
glad, that I may answer him that re- 
proacheth me. (Proverbs 27: 11.) 

Duty of Children. 

Honour thy father and thy mother; 
that thy days may be long upon the 
land which the Lord thy God giveth 
thee. (Exodus 20: 12.) 

Ye shall fear every man his mother 
and his father, and keep my sabbaths : 
I am the Lord your God. (Leviticus 

19: 3-) 

Honour thy father and thy mother, 

as the Lord thy God hath commanded 

thee; that thy days may be prolonged, 

and that it may go well with thee, in 

the land which the Lord thy God giveth 

thee. (Deuteronomy 5 : 16.) 

My son, hear the instruction of thy 
father, and forsake not the law of thy 
mother. (Proverbs 1:8.) 

A wise son heareth his father's in- 
struction : but a scorner heareth not re- 
buke. (Proverbs 13: i.) 

A fool despiseth his father's instruc- 
tion: but he that regardeth reproof is 
prudent. (Proverbs 15: 5.) 

My son, fear thou the Lord and the 
king: and meddle not with them that 
are given to change. (Proverbs 24: 
21.) 

Remember now thy Creator in the 
days of thy youth, while the evil days 
come not, nor the years draw nigh, 
when thou shalt say, I have no pleasure 
in them. (Ecclesiastes 12: i.) 

Children, obey your parents in the 
Lord : for this is right. 

Honour thy father and mother, 
(which is the first commandment with 
promise,) 



That it may be well with thee, and 
thou mayest live long on the earth. 
(Ephesians 6: 1-3.) 

Children, obey your parents in all 
things: for this is well-pleasing unto 
the Lord. (Colossians 3: 20.) 

But if any widow have children or 
nephews, let them learn first to shew 
piety at home, and to requite their 
parents : for that is good and acceptable 
before God. (i Timothy 5:4.) 

Blessed by Christ. 

Then were there brought unto him 
little children, that he should put his 
hands on them, and pray: and the dis- 
ciples rebuked them. 

But Jesus said. Suffer little children, 
and forbid them not, to come unto me: 
for of such is the kingdom of heaven. 
(Matthew 19: 13, 14.) 

Children of God and Light. 

And ye have forgotten the exhorta- 
tion which speaketh unto you as unto 
children, My son, despise not thou the 
chastening of the Lord, nor faint when 
thou art rebuked of him. (Hebrews 

12:5.) 

Be ye therefore followers of God, as 

dear children. (Ephesians 5: i.) 

And the Lord commended the unjust 
Steward, because he had done wisely: 
for the children of this world are in 
their generation wiser than the children 
of light. (Luke 16: 8.) 

While ye have light, believe in the 
light, that ye may be the children of 
light. These things spake Jesus, and 
departed, and did hide himself from 
them. (John 12: 36.) 

For ye were sometimes darkness, but 
now are ye light in the Lord: walk as 
children of Hght. (Ephesians 5:8.) 

Ye are all the children of light, and 



[33 



CHILDREN 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



the children of the day: we are not of 
the night, nor of darkness. ( i Thessa- 
lonians 5:5.) 

Wicked Children. 

He that begetteth a fool doeth it to 
his sorrow: and the father of a fool 
hath no joy. (Proverbs 17: 21.) 

He that wasteth his father, and 
chaseth away his mother, is a son that 
causeth shame, and bringeth reproach. 
(Proverbs 19: 26.) 

Whoso keepeth the law is a wise son : 
but he that is a companion of riotous 
men shameth his father. (Proverbs 
28: 7.) 

Whoso robbeth his father or his 
mother, and saith, It is no transgres- 
sion; the same is the companion of a 
destroyer. (Proverbs 28: 24.) 

Wicked Children's Punishment. 

And he that smiteth his father, or 
his mother, shall be surely put to death. 
(Exodus 21 : 15.) 

If a man have a stubborn and rebel- 
lious son, which will not obey the voice 
of his father, or the voice of his mother, 
and that, when they have chastened 
him, will not hearken unto them: 

Then shall his father and his mother 
lay hold on him, and bring him out unto 
the elders of his city, and unto the gate 
of his place ; 

And they shall say unto the elders of 
his city. This our son is stubborn and 
rebellious, he will not obey our voice; 
he is a glutton, and a drunkard. 

And all the men of his city shall 
stone him with stones, that he die: so 
shalt thou put evil away from among 
you, and all Israel shall hear, and fear. 
(Deuteronomy 21 : 18-21.) 

Cursed be he that setteth light by his 
father or his mother. And all the peo- 



ple shall say, Amen. (Deuteronomy 
22: 16.) 

And he went up from thence unto 
Beth-el : and as he was going up by the 
way, there came forth little children 
out of the city, and mocked him, and 
said unto him, Go up, thou bald-head; 
go up, thou bald-head. 

And he turned back, and looked on 
them, and cursed them in the name of 
the Lord. And there came forth two 
she-bears out of the wood, and tare 
forty and two children of them. (2 
Kings 2: 23, 24.) 

CHRIST. (See God, Jesus, Redeemer, Sav- 
iour, etc.) 

Christ — an English version of the official 
name of Jesus of Nazareth, a Greek word 
meaning "the anointed one," and sympathetic 
with the Hebrew word "Messiah." 

In handling such a vast subject as the life, 
works, character, and teachings of our Sav- 
iour it has been found advisable to treat each 
phase of it under its proper and separate head. 
This arrangement will do away with any con- 
fusion that might arise in considering the va- 
rious relationships of the Master to God and 
man, and much simplify the whole matter. 
The present article will deal, then, with Him 
as Jesus Christ, the Son of God sent to earth 
for the salvation of mankind through suffer- 
ing as a man, and will show him as a being 
with two natures, the one divine and the other 
human. Under the article God will be found 
His relationship to the Father and the Holy 
Spirit and the Trinity as a whole. Under 
Jesus will be found the story of his life on 
earth and his teachings, and under other spe- 
cial heads other special attributes. 

The coming to earth of a Christ, or Mes- 
siah, as the Jews expressed it, was heralded 
by the prophets centuries before Jesus was 
born. His miraculous birth, the nature of 
his mission, his rejection by his own people, 
his suffering, his sacrifice of himself for the 
sins of all mankind, his glory, and the estab- 
lishment of his kingdom and its everlasting 
dominion — all — were foretold by the prophets. 
The fulfillment came in the birth, life, and 
24 



« 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



works of Jesus of Nazareth, divinely appoint- 
ed to be the Messiah from everlasting, before 
the foundation of the world. Summed up the 
prophecies were that the Messiah should be- 
long to the highest order of being, since the 
name of the Eternal One is His ; and he 
should also be called Wonderful, Counselor, 
the Mighty God, the Everlasting Father; 
that he should assume human nature and be 
born of a virgin of the family of David (Isa- 
iah II : i), in Bethlehem of Judaea (Micah 
5: 2), and his mission should be the salva- 
tion of his people and all mankind (Isaiah 49: 
6) ; that He should be despised and rejected 
of his people ; be cut off, but not for himself ; 
be wounded for men's transgressions, bruised 
for their iniquities ; by His stripes men should 
be healed (Isaiah 53: 5) ; the Lord should lay 
on Him the iniquity of men ; He should make 
his soul an offering for sin ; and should be ex- 
alted and made very high ; should see of the 
travail of his soul and be satisfied, and by his 
knowledge justify many; and Jehovah say 
to Him, "Sit thou at my right hand, until I 
make thine enemies thy footstool" (Psalm 
105: l); to Him should be given dominion, 
glory, and a kingdom, and all people should 
serve Him, — an everlasting dominion which 
shall not pass away (Daniel 7: 13, 14); all 
this was by divine will from everlasting (i 
Peter i : 20; Luke 2: 10). 

REFERENCES. 
The Lord Jesus Christ. 

For unto you is born this day, in the 
city of David, a Saviour, which is 
Christ the Lord. (Luke 2: 11.) 

He first findeth his own brother 
Simon, and saith unto him. We have 
found the Messias, which is, being in- 
terpreted, the Christ. (John i : 41.) 

And said unto the woman. Now we 
beHeve, not because of thy saying: for 
we have heard him ourseh^es, and 
know that this is indeed the Christ, the 
Saviour of the world. (John 4: 42.) 

Forasmuch then as God gave them 
the Hke gift as he did unto us, who be- 
Heved on the Lord Jesus Christ, what 



was I, that I could withstand God? 
(Acts II : 17.) 

But we believe that through the grace 
of the Lord Jesus Christ we shall be 
saved even as they. (Acts 15: 11.) 

And they said. Believe on the Lord 
Jesus Christ, and thou shalt be saved, 
and thy house. (Acts 16: 31.) 

Testifying both to the Jews, and also 
to the Greeks, repentance toward God, 
and faith toward our Lord Jesus Christ. 
(Acts 20: 21.) 

Therefore being justified by faith, we 
have peace with God, through our Lord 
Jesus Christ. (Romans 5: i.) 

And not only so, but we also joy in 
God, through our Lord Jesus Christ, 
by whom we have now received the 
atonement. (Romans 5: 11.) 

For the wages of sin is death: but 
the gift of God is eternal life, through 
Jesus Christ our Lord. (Romans 6: 

23-) 

I thank God through Jesus Christ our 

Lord. So then, with the mind I my- 
self serve the law of God: but with 
the flesh the law of sin. (Romans 7: 

25.) 

But put ye on the Lord Jesus Christ, 

and make not provision for the flesh, 

to fulfil the lusts thereof. (Romans 13 : 

14.) 

That ye may with one mind and one 
mouth glorify God, even the Father of 
our Lord Jesus Christ. (Romans 15: 
6.) 

Now I beseech you, brethren, for the 
Lord Jesus Christ's sake, and for the 
love of the Spirit, that ye strive togeth- 
er with me in your prayers to God for 
me. ( Romans 15: 30. ) 

Grace be unto you, and peace from 
God our Father, and from the Lord 
Jesus Christ. 

I thank my God always on your be- 



"5 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



half, for the grace of God which is giv- 
en you by Jesus Christ ; 

That in every thing ye are enriched 
by him, in all utterance, and in all 
knowledge ; 

Even as the testimony of Christ was 
confirmed in you : 

So that ye come behind in no gift; 
waiting for the coming of our Lord 
Jesus Christ: 

Who shall also confirm you unto the 
end, that ye may be blameless in the 
day of our Lord Jesus Christ. 

God is faithful, by whom ye were 
called unto the fellowship of his Son 
Jesus Christ our Lord. ( i Corinthians 

1:3-9-) 

Giving thanks always for all things 

unto God, and the Father, in the Name 

of our Lord Jesus Christ. (Ephesians 

5:20.) 

For our conversation is in heaven, 
from whence also we look for the Sav- 
iour, the Lord Jesus Christ. (Philip- 
pians 3: 20.) 

I charge thee before God, and the 
Lord Jesus Christ, and the elect Angels, 
that thou observe these things without 
preferring one before another, doing 
nothing by partiality. ( i Timothy 5 : 

21.) 

But is now made manifest by the ap- 
pearing of our Saviour Jesus Christ, 
who hath abolished death, and hath 
brought life and immortality to light, 
through the Gospel. (2 Timothy i: 
10.) 

Grace to you, and peace from God 
our Father, and the Lord Jesus Christ. 
(Philemon 1:3.) 

Jesus Christ the same yesterday, and 
to-day, and for ever. (Hebrews 13: 
8.) 

Now the God of peace, that brought 
again from the dead our Lord Jesus, 



that great Shepherd of the sheep, 
through the blood of the everlasting 
covenant, 

Make you perfect in every good 
work, to do his will, working in you 
that which is well-pleasing in his sight, 
through Jesus Christ ; to whom be glory 
for ever and ever. Amen. (Hebrews 
13: 20, 21.) 

Blessed be the God and Father of our 
Lord Jesus Christ, which, according to 
his abundant mercy, hath begotten us 
again unto a lively hope by the resur- 
rection of Jesus Christ from the dead, 
(i Peter 1:3.) 

For so an entrance shall be minis- 
tered unto you abundantly into the ever- 
lasting kingdom of our Lord and Sav- 
iour Jesus Christ. (2 Peter i: 11.) 

Keep yourselves in the love of God, 
looking for the mercy of our Lord Jesus 
Christ unto eternal life. (Jude 1:21.) 

Jesus Christ, the Son of God. 

And was there until the death of 
Herod, that it might be fulfilled which, 
was spoken of the Lord by the Prophet, 
saying, Out of Egypt have I called my 
son. (Matthew 2: 15.) 

And lo, a voice from heaven, saying. 
This is my beloved Son, in whom I am 
well pleased. (Matthew 3: 17.) 

But Jesus held his peace. And the 
high priest answered and said unto him, 
I adjure thee by the living God, that 
thou tell us whether thou be the Christ, 
the Son of God. 

Jesus saith unto him. Thou hast said: 
nevertheless, I say unto you. Hereafter 
shall ye see the Son of man sitting on 
the right hand of power, and coming in 
the clouds of heaven. (Matthew 26: 
63, 64.) 

He shall be great, and shall be called 
the Son of the Highest; and the Lord 



126 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



God shall give unto him the throne of 
his father David. (Luke i: 32.) 

And the angel answered and said 
unto her, The Holy Ghost shall come 
upon thee, and the power of the High- 
est shall overshadow thee: therefore 
also that holy thing which shall be born 
of thee, shall be called the Son of God. 
(Luke i: 35.) 

And the Holy Ghost descended in a 
bodily shape like a dove upon him, and 
a voice came from heaven, which said. 
Thou art my beloved Son ; in thee I am 
well pleased. (Luke 3: 22.) 

And devils also came out of many, 
crying out, and saying. Thou art Christ 
the Son of God. And he rebuking 
them, suffered them not to speak: for 
they knew that he was Christ. (Luke 
4: 41.) 

And I saw and bare record, that this 
is the Son of God. (John i : 34.) 

Nathanael answered and saith unto 
him, Rabbi, thou art the Son of God; 
thou art the King of Israel. (John i : 

49-) 

For God so loved the zvorld, that he 

gave his only begotten Son, that who- 
soever believeth in him shoidd not per- 
ish, hut have everlasting life. 

For God sent not his Son into the 
world to condemn the zvorld, but that 
the world through him might be saved. 

He that believeth on him, is not con- 
demned: but he that believeth not, is 
condemned already, because he hath not 
believed in the name of the only begot- 
ten Son of God. (John 3: 16-18.) 

The Father loveth the Son, and hath 
given all things into his hand. 

He that believeth on the Son hath 
everlasting life: and he that believeth 
not the Son, shall not see life; but the 
wrath of God abideth on him. (John 
3:35,36.) 



For the Father judgeth no man: but 
hath committed all judgment unto the 
Son : 

That all men should honour the Son, 
even as they honour the Father. He 
that honoureth not the Son, honoureth 
not the Father which hath sent him. 
(John 5: 22, 23.) 

Verily, verily, I say unto you. The 
hour is coming, and now is, when the 
dead shall hear the voice of the Son of 
God: and they that hear shall live. 

For as the Father hath life in himself, 
so hath he given to the Son to have life 
in himself. (John 5: 25, 26.) 

And this is the will of him that sent 
me, that every one which seeth the Son, 
and believeth on him, may have ever- 
lasting life: and I will raise him up at 
the last day. (John 6: 40.) 

And we believe and are sure that 
thou art that Christ, the Son of the liv- 
ing God. (John 6: 69.) 

// any man serve me, let him follow 
me; and where I am, there shall also 
my servant be: if any man serve me^ 
him will my Father honour. (John 12 : 
26.) 

And whatsoever ye shall ask in my 
name, that will I do, that the Father 
may be glorified in the Son. ( John 14 : 

13.) 

He that hateth me, hateth my Father 
also. (John 15: 23.) 

/ came forth from the Father, and 
am come into the world: again, I leave 
the world, and go to the Father. (John 
16: 28.) 

These words spake Jesus, and lifted 
up his eyes to heaven, and said. Father, 
the hour is come; glorify thy Son, that 
thy Son also may glorify thee. (John 
17: i.)^ 

For if when we were enemies, we 
were reconciled to God, by the death of 



127 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



his Son, much more, being reconciled, 
we shall be saved by his life. (Romans 
5:10.) 

For what the law could not do, in 
that it was weak through the flesh, God 
sending his own Son in the likeness of 
sinful flesh, and for sin, condemned sin 
in the flesh. (Romans 8:3.) 

For whom he did foreknow, he also 
did predestinate to be conformed to the 
image of his Son, that he might be the 
first-born among many brethren. (Ro- 
mans 8: 29.) 

He that spared not his own Son, but 
delivered him up for us all, how shall 
he not with him also freely give us all 
things? (Romans 8: 32.) 

God is faithful by whom ye were 
called unto the fellowship of his Son 
Jesus Christ our Lord. ( i Corinthians 
1:9.) 

But when the fulness of the time was 
come, God sent forth his Son made of 
a woman, made under the law, 

To redeem them that were under the 
law, that we might receive the adoption 
of sons. 

And because ye are sons, God hath 
sent forth the spirit of his Son into your 
hearts, crying, Abba, Father. (Gala- 
tians 4 : 4-6. ) 

And to wait for his Son from heaven, 
whom he raised from the dead, even 
Jesus which delivered us from the 
wrath to come. ( i Thessalonians i : 

10.) 

God who at sundry times, and in di- 
vers manners, spake in time past unto 
the Fathers by the Prophets, 

Hath in these last days spoken unto 
us by his Son, whom he hath appointed 
heir of all things, by whom also he 
made the worlds. 

Who being the brightness of his 
glorv. and the express image of his per- 



son, and upholding all things by the 
word of his power, when he had by 
himself purged our sins, sat down on 
the right hand of the Majesty on high, 

Being made so much better than the 
Angels, as he hath by inheritance ob- 
tained a more excellent Name than 
they. 

For unto which of the Angels said 
he at any time. Thou art my son, this 
day have I begotten thee? (Hebrews 

i: 1-5;) 

Seeing then that we have a great 
High Priest, that is passed into the 
heavens, Jesus the Son of God, let us 
hold fast our profession. (Hebrews 4: 

14.) 

Though he were a Son, yet learned 
he obedience by the things which he 
suffered. (Hebrews 5:8.) 

That which we have seen and heard, 
declare we unto you, that ye also may 
have fellowship with us; and truly our 
fellowship is with the Father, and with 
his Son Jesus Christ. ( i John 1:3.) 

But if we walk in the light, as he is 
in the light, we have fellowship one 
with another, and the blood of Jesus 
Christ his Son cleanseth us from all sin. 
( I John 1:7.) 

In this was manifested the love of 
God towards us, because that God sent 
his only begotten Son into the world, 
that we might live through him. 

Herein is love, not that we loved 
God, but that he loved us, and sent his 
Son to be the propitiation for our sins, 
(i John 4: 9, 10.) 

And we know that the Son of God is 
come, and hath given us an understand- 
ing that we may know him that is true : 
and we are in him that is true, even in 
his Son Jesus Christ. This is the true 
God, and eternal life. ( i John 5 : 
20.) 



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THE COMPREHENSIVE ANALYSIS 



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Jesus Christ as Son of Man. 

And Jesus saith unto him, The fox- 
es have holes, and the birds of the air 
have nests: but the Son of man hath not 
where to lay his head. (Matthew 8: 
20.) 

But that ye may know that the Son 
of man hath power on earth to forgive 
sins, (then saith he to the sick of the 
palsy,) Arise, take up thy bed, and go 
unto thine house. (Matthew 9:6.) 

But when they persecute you in this 
city, flee ye into another: for verily I 
say unto you, Ye shall not have gone 
over the cities of Israel till the Son of 
man be come. (Matthew 10: 23.) 

The Son of man came eating and 
drinking, and they say. Behold, a man 
gluttonous, and a winebibber, a friend 
of publicans and sinners. But wisdom 
is justified of her children. (Matthew 
11:19.) 

For the Son of man is Lord even of 
the sabbath-day. (Matthew 12: 8.) 

And whosoever speaketh a word 
against the Son of man, it shall be for- 
given him: but whosoever speaketh 
against the Holy Ghost, it shall not be 
forgiven him, neither in this world, 
neither in the world to come. (Mat- 
thew 12: 32.) 

For as Jonas was three days and 
three nights in the whale's belly: so shall 
the Son of man be three days and three 
nights in the heart of the earth. ( Mat- 
thew 12: 40.) 

The Son of man shall send forth his 
Angels, and they shall gather out of his 
kingdom all things that offend, and 
them which do iniquity. (Matthew 

13: 41.) 

When Jesus came unto the coasts of 
Cesarea Phihppi, he asked his disciples, 
saying, Whom do men say that I, the 
Son of man, amf (Matthew 16: 13.) 



And as they came down from the 
mountain, Jesus charged them, saying, 
Tell the vision to no man, until the Son 
of man be risen again from the dead. 
(Matthew 17: 9.) 

And while they abode in Galilee, 
Jesus said unto them. The Son of man 
shall be betrayed into the hands of 
men. (Matthew 17: 22.) 

For as the lightning cometh out of 
the East, and shineth even unto the 
West: so shall also the coming of the 
Son of man be. (Matthew 24: 27.) 

And then shall appear the sign of the 
Son of man in heaven: and then shall 
all the Tribes of the earth mourn, and 
they shall see the Son of man coming 
in the clouds of heaven, with power and 
great glory. (Matthew 24: 30.) 

Therefore be ye also ready: for in 
such an hour as ye think not, the Son of 
man cometh. (Matthew 24: 44.) 

When the Son of man shall come in 
his glory, and all the holy Angels with 
him, then shall he sit upon the throne 
of his glory. (Matthew 25: 31.) 

The Son of man goeth, as it is writ- 
ten of him: but wo unto that man by 
whom the Son of man is betrayed! it 
had been good for that man if he had 
not been born. (Matthew 26: 24.) 

Then cometh he to his disciples, and 
saith unto them. Sleep on now, and take 
your rest: behold, the hour is at hand, 
and the Son of man is betrayed into the 
hands of sinners. ( Matthew 26 : 45. ) 

Whosoever therefore shall be 
ashamed of me, and of my words, in 
this adulterous and sinfid generation, 
of him also shall the Son of man be 
ashamed, when he cometh in the glory 
of his Father, with the holy Angels. 
(Mark 8: 38.) 

And he answered and told them, 
Elias verily cometh first, and restoreth 



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THE COMPREHENSIVE ANALYSIS 



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all things; and how it is written of the 
Son of man, that he must suffer many 
things, and be set at nought. (Mark 
9: 12.) 

Blessed are ye when men shall hate 
you, and when they shall separate you 
from their company, and shall reproach 
you, and cast out your name as evil, 
for the Son of man's sake. (Luke 6: 
22.) 

Saying, The Son of man must suffer 
many things, and be rejected of the eld- 
ers, and chief priests, and scribes, and 
be slain, and be raised the third day. 
(Luke 9: 22.) 

For the Son of man is not come to 
destroy men's lives, but to save them. 
(Luke 9: 56.) 

Also I say unto you, Whosoever shall 
confess me before men, him shall the 
Son of man also confess before the An- 
gels of God. (Luke 12: 8.) 

For the Son of man is come to s^ek 
ajtd to save that which was lost. Luke 
19: 10.) 

Watch ye therefore, and pray al- 
ways, that ye m,ay be accounted worthy 
to escape all these things that shall 
come to pass, and to stand before the 
Son of man. (Luke 21 : 36.) 

But Jesus said unto him, Judas, be- 
tray est thou the Son of man with a kiss? 
(Luke 22: 48.) 

And he saith unto him. Verily, verily, 
I say unto you. Hereafter ye shall see 
heaven open, and the angels of God 
ascending and descending upon the 
Son of man. (John i : 51.) 

And hath given him authority to ex- 
ecute judgment also, because he is the 
Son of man. (John 5: 27.) 

Labour not for the meat which per- 
isheth, but for that meat which endur- 
eth unto everlasting life, which the Son 
of man shall give unto you: for him 



hath God the Father sealed. (John 6: 
27.) 

Then Jesus said unto them, Verily, 
verily I say unto you. Except ye eat the 
flesh of the Son of man, and drink his 
blood, ye have no life in you. (John 

6: 53-) 

What and if ye shall see the Son of 
man ascend up where he was before? 
(John 6: 62.) 

Then said Jesus unto them, When ye 
have lifted up the Son of man, then 
shall ye know that I am he, and that I 
do nothing of myself ; but as my Fa- 
ther hath taught me, I speak these 
things. (John 8: 28.) 

Therefore, when he was gone out, 
Jesus said. Now is the Son of man glo- 
rified, and God is glorified in him. 
(John 13: 31.) 

And said. Behold, I see the heavens 
opened, and the Son of man standing 
on the right hand of God. (Acts 7: 

56.) 

And in the midst of the seven candle- 
sticks, one like unto the Son of man, 
clothed with a garment down to the 
foot, and girt about the paps with a 
golden girdle. (Revelation i: 13.) 

Christ as Emmanuel. 

Therefore the Lord himself shall 
give you a sign ; Behold, a virgin shall 
conceive, and bear a son, and shall 
call his name Immanuel. (Isaiah 7: 

14.) 

And he shall pass through Judah ; he 

shall overflow and go over, he shall 
reach even to the neck ; and the stretch- 
ing out of his wings shall fill the 
breadth of thy land, O Immanuel. 
(Isaiah 8: 8.) 

Behold, a virgin shall be with child, 
and shall bring forth a son, and they 
shall call his name Emmanuel, which 



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being interpreted is, God with us. 
(Matthew i: 23.) 

Christ as the Word. 

In the beginning was the Word, and 
the Word was with God, and the Word 
was God. (John 1:1.) 

And the Word was made flesh, and 
dwelt among us (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth. 
(John i: 14.) 

For there are three that bear record 
in heaven, the Father, the Word, and 
the Holy Ghost: and these three are 
one. ( I John 5:7.) 

And he was clothed with a vesture 
dipped in blood : and his name is called 
The Word of God. (Revelation 19: 
13.) 

Christ as the Lamb. 

The next day, John seeth Jesus com- 
ing unto him, and saith. Behold the 
Lamb of God, which taketh away the 
sin of the world. (John i : 29.) 

And every creature which is in heav- 
en, and on the earth, and under the 
earth, and such as are in the sea, and 
all that are in them, heard I, saying. 
Blessing, honour, glory, and power be 
unto him that sitteth upon the Throne, 
and unto the Lamb for ever and ever. 
(Revelation 5 : 13.) 

And I saw when the Lamb opened 
one of the seals, and I heard as it were 
the noise of thunder, one of the four 
beasts, saying, Come and see. (Reve- 
lation 6: I.) 

And said to the mountains and rocks, 
Fall on us, and hide us from the face 
of him that sitteth on the throne, and 
from the wrath of the Lamb. (Reve- 
lation 6: 16.) 

And they overcame him by the blood 



of the Lamb, and by the word of their 
testimony; and they loved not their 
lives unto the death. (Revelation 12: 
II.) 

And all that dwell upon the earth 
shall worship him, whose names are 
not written in the book of life of the 
Lamb slain from the foundation of the 
world. (Revelation 13: 8.) 

Let us be glad and rejoice, and give 
honour to him : for the marriage of the 
Lamb is come, and his wife hath made 
herself ready. (Revelation 19: 7.) 

And I saw no Temple therein: For 
the Lord God Almight}^, and the Lamb, 
are the Temple of it. 

And the city had no need of the sun, 
neither of the moon to shine in it : for 
the glory of God did lighten it, and the 
Lamb is the light thereof. (Revela- 
tion 21 : 22, 23.) 

And he shewed me a pure river of 
water of life, clear as crystal, proceed- 
ing out of the throne of God, and of the 
Lamb. (Revelation 22: i.) 

Christ the Mediator. 

For there is one God, and one Medi- 
ator between God and men, the man 
Christ Jesus, (i Timothy 2: 5.) 

Wherefore he is able also to save 
them to the uttermost, that come unto 
God by him, seeing he ever liveth to 
make intercession for them. (Hebrews 
7: 25.) 

But now hath he obtained a more ex- 
cellent ministry, by how much also he 
is the Mediator of a better covenant, 
which was established upon better 
promises. (Hebrews 8:6.) 

And for this cause he is the mediator 
of the new testament, that by means of 
death, for the redemption of the trans- 
gressions that were under the first tes- 
tament, they which are called might re- 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



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ceive the promise of eternal inherit- 
ance. (Hebrews 9: 15.) 

And to Jesus the mediator of the new 
Covenant, and to the blood of sprin- 
kling, that speaketh better things than 
that of Abel. (Hebrews 12: 24.) 

By him therefore let us offer the sac- 
rifice of praise to God continually, that 
is, the fruit of our lips, giving thanks to 
his name. (Hebrews 13: 15.) 

Christ Our Righteousness. 

Behold, the days come, saith the 
Lord, that I will raise unto David a 
righteous Branch, and a King shall 
reign and prosper, and shall execute 
judgment and justice in the earth. 

In his days Judah shall be saved, and 
Israel shall dwell safely: and this is his 
name whereby he shall be called, THE 
LORD OUR RIGHTEOUSNESS. 
(Jeremiah 23: 5, 6.) 

But unto you that fear my name, 
shall the Sun of righteousness arise 
with healing in his wings ; and ye shall 
go forth, and grow up as calves of the 
stall. (Malachi 4:2.) 

Because he hath appointed a day, in 
the which he will judge the world in 
righteousness, by that man whom he 
hath ordained: whereof he hath given 
assurance unto all men, in that he hath 
raised him from the dead. (Acts 17: 

31.) 

For if by one man's offence death 

reigned by one; much more they which 
receive abundance of grace, and of the 
gift of righteousness, shall reign in life 
by one, Jesus Christ. 

Therefore, as by the offence of one 
judgment came upon all men to con- 
demnation, even so by the righteous- 
ness of one the free gift came upon all 
men unto justification of life. (Romans 
5: 17,18.) 



Christ as Prophet and Priest. 

The Lord thy God will raise up unto 
thee a Prophet from the midst of thee, 
of thy brethren, like unto me ; unto him 
ye shall hearken. (Deuteronomy 18: 

How beautiful upon the mountains 
are the feet of him that bringeth good 
tidings, that publisheth peace; that 
bringeth good tidings of good, that 
publisheth salvation; that saith unto 
Zion, Thy God reigneth! (Isaiah 52: 

7-) 

And there was delivered unto him 

the book of the Prophet Esaias, and 

when he had opened the book, he found 

the place where it was written, 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the Gospel to the poor, he hath sent me 
to heal the brokenhearted, to preach de- 
liverance to the captives, and recover- 
ing of sight to the blind, to set at liberty 
them that are bruised. 

To preach the acceptable year of the 
Lord. (Luke 4: 17-19.) 

Christ as Lord and King. 

Saying, Where is he that is born 
King of the Jews? for we have seen 
his star in the east, and are come to 
worship him. (Matthew 2:2.) 

Then shall the King say unto them 
on his right hand. Come ye blessed of 
my Father, inherit the kingdom pre- 
pared for you from the foundation of 
the world. (Matthew 25 : 34.) 

And it was the preparation of the 
passover, and about the sixth hour: 
and he saith unto the Jews, Behold your 
King! (John 19: 14.) 

And Pilate wrote a title, and put it 
on the cross. And the writing was, 
JESUS OF NAZARETH, THE 



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THE COMPREHENSIVE ANALYSIS 



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KING OF THE JEWS. (John 19: 
19.) 

The word which God sent unto the 
children of Israel, preaching peace by 
Jesus Christ: (he is Lord of all). 
(Acts 10: 36.) 

Which none of the princes of this 
world knew: for had they known it, 
they would not have crucified the Lord 
of glory. ( I Corinthians 2:8.) 

My brethren, have not the faith of 
our Lord Jesus Christ, the Lord of 
glory, with respect of persons. (James 
2:1.) 

And he hath on his vesture and on 
his thigh a name written, KING OF 
KINGS, AND LORD OF LORDS. 
(Revelation 19: 16.) 

Christ's Glory Manifested: 

As Divine: 

In the beginning was the Word, and 
the Word was with God, and the Word 
was God. 

The same was in the beginning with 
God. 

All things were made by him; and 
without him was not any thing made 
that was made. 

In him was life ; and the life was the 
light of men. 

And the light shineth in darkness; 
and the darkness comprehended it not. 
(John i: 1-5.) 

Wherefore God also hath highly ex- 
alted him, and given him a Name 
which is above every name: 

That at the Name of Jesus every 
knee should bow, of things in heaven, 
and things in earth, and things under 
the earth: 

And that every tongue should con- 
fess, that Jesus Christ is Lord, to the 
glory of God the Father. (Philippians 
2: 9^11.) 



As God the Son: 

And there came a voice from heaven, 
saying. Thou art my beloved Son, in 
whom I am well pleased. (Mark i: 
II.) 

Who is the image of the invisible 
God, the firstborn of every creature. 
(Colossians 1:15.) 

And again, when he bringeth in the 
firstbegotten into the world, he saith. 
And let all the Angels of God worship 
him. (Hebrews 1:6.) 

As Equal to the Father: 

I and my Father are one. (John 10 : 

30- ) 

But if I do, though ye believe not me, 

believe the works: that ye may know, 
and believe, that the Father is in me,, 
and I in him. (John 10: 38.) 

As Creator: 

For by him were all things created 
that are in heaven, and that are in 
earth, visible and invisible, whether 
they be thrones, or dominions, or prin- 
cipalities, or powers: all things were 
created by him, and for him. (Colos- 
sians 1 : 16.) 

As Blessed of God: 

Thou art fairer than the children of 
men : grace is poured into thy lips : 
therefore God hath blessed thee for 
ever. (Psalm 45: 2.) 

As Mediator: 

For there is one God, and one medi- 
ator between God and men, the man 
Christ Jesus, (i Timothy 2:5.) 

As Prophet: 

The Lord thy God will raise up unto 
thee a Prophet from the midst of thee, 
of thy brethren, like unto me ; unto him 
ye shall hearken. (Deuteronomy 18: 

I5-) 



133 



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THE COMPREHENSIVE ANALYSIS 



CHRIST 



For Moses truly said unto the fa- 
thers, A Prophet shall the Lord your 
God raise up unto you, of your breth- 
ren, like unto me; him shall ye hear in 
all things, whatsoever he shall say unto 
you. (Acts 3: 22.) 

As Priest: 

Unto you first, God, having raised 
up his Son Jesus, sent him to bless you, 
in turning away every one of you from 
his iniquities. (Acts 3: 26.) 

For we have not an high priest which 
cannot be touched with the feeling of 
our infirmities: but was in all points 
tempted like as we are, yet without sin. 
(Hebrews 4: 15.) 

As King: 

These shall make war with the 
Lamb, and the Lamb shall overcome 
them: For he is Lord of lords, and 
King of kings, and they that are with 
him, are called, and chosen, and faith- 
ful. (Revelation 17: 14.) 

As Judge: 

For the Son of man shall come in the 
glory of his Father, with his Angels: 
and then he shall reward every man 
■according to his works. (Matthew 
16: 27.) 

As Shepherd: 

He shall feed his flock like a shep- 
herd: he shall gather the lambs with 
his arm, and carry them in his bosom, 
and shall gently lead those that are 
with young. (Isaiah 40: 11.) 

And I will set up one Shepherd over 
them, and he shall feed them, even my 
servant David; he shall feed them, and 
he shall be their shepherd. (Ezekiel 
34:23.) 

/ am the good shepherd, and know 
my sheep, and am knozvn of mine. 

As the Father knoweth me, even so 



know I the Father: and I lay down my 
life for the sheep. (John 10: 14, 15.) 

As Foundation and Head of the 
Church: 

Therefore thus saith the Lord God, 
Behold, I lay in Zion for a foundation 
a stone, a tried stone, a precious corner 
stone, a sure foundation. (Isaiah 28: 
16.) 

And hath put all things under his 
feet, and gave him to be the head over 
all things to the Church. (Ephesians 
1 : 22.) 

As the True Light: 

Through the tender mercy of our 
God; whereby the day-spring from on 
high hath visited us, 

To give light to them that sit in dark- 
ness and in the shadow of death, to 
guide our feet into the way of peace. 
(Luke i: 78, 79.) 

In him was life ; and the life was the 
light of men. 

And the light shineth in darkness; 
and the darkness comprehended it not. 

(John 1:4,5-) 

That was the true Light, which light- 
eth every man that cometh into the 
world. (John 1:9.) 

Then spake Jesus again unto them, 
saying, / am the light of the world: he 
that followeth m.e shall not walk in 
darkness, but shall have the light of 
life. (John 8: 12.) 

As the Way, Truth, and Life: 

Jesus saith unto him, / am the Way, 
the Truth, and the Life: no man com- 
eth unto the Father but by me. (John 

14: 6.) 

And we know that the Son of God is 
come, and hath given us an understand- 
ing, that we may know him that is true ; 
and we are in him that is true, even in 



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THE COMPREHENSIVE ANALYSIS 



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his Son Jesus Christ. This is the true 
God, and eternal hf e. ( i John 5 : 20. ) 

And to the angel of the church in 
Philadelphia write; These things saith 
he that is holy, he that is true, he that 
hath the key of David, he that openeth, 
and no man shutteth ; and shutteth, and 
10 man openeth. (Revelation 3:7.) 

Jesus said unto her, / am the resur- 
rection, and the life: he that believeth 
in me, though he were dead, yet shall 
he live. (John 11 : 25.) 

When Christ, who is our life, shall 
appear, then shall ye also appear with 
him in glory. (Colossians 3:4.) 

And this is the record, that God hath 
given to us eternal life: and this life is 
in his Son. (i John 5: 11.) 

In Christ's Words and Works: 

And all bare him witness, and won- 
dered at the gracious words which pro- 
ceeded out of his mouth. And they 
said, Is not this Joseph's son? (Luke 
4: 22.) 

And when he was come into his own 
country, he taught them in their syna- 
gogue, insomuch that they were aston- 
ished, and said. Whence hath this man 
this wisdom, and these mighty works? 
(Matthew 13: 54.) 

This beginning of miracles did Jesus 
in Cana of Galilee, and manifested 
forth his glory, and his disciples be- 
heved on him. (John 2: 11.) 

In Sinless Perfection: 

For such an high priest became us, 
who is holy, harmless, undefiled, sep- 
arate from sinners, and made higher 
than the heavens ; 

Who needeth not daily, as those high 
priests, to offer up sacrifice, first for his 
own sins, and then for the people's : for 
this he did once, when he offered up 
himself. 



For the law maketh men high priests 
which have infirmity; but the word of 
the oath, which was since the law, mak- 
eth the Son, who is consecrated for 
evermore. (Hebrews 7: 26-28.) 

In Transfiguration and Exaltation: 
And was transfigured before them: 
and his face did shine as the sun, and 
his raiment was white as the light. 
(Matthew 17: 2.) 

And said. Behold, I see the heavens 
opened, and the Son of man standing 
on the right hand of God. (Acts 7: 

56.) 

Which he wrought in Christ when 
he raised him from the dead, and set 
him at his own right hand in the heav- 
enly places, 

Far above all principality, and pow- 
er, and might, and dominion, and every 
name that is named, not only in this 
world, but also in that which is to come. 
(Ephesians i : 20, 21.) 

Christ's Divine Nature Proved. 

As lehovah: 

For by him were all things created, 
that are in heaven, and that are in 
earth, visible and invisible, whether 
they be thrones, or dominions, or prin- 
cipalities, or powers: all things were 
created by him, and for him. (Colos- 
sians 1 : 16.) 

Behold the Lord God will come with 
strong hand, and his arm shall rule for 
him: behold, his reward is with him, 
and his work before him. (Isaiah 40: 
10.) 

Thus saith the Lord the King of Is- 
rael, and his Redeemer the Lord of 
hosts ; I am the first, and I am the last ; 
and besides me there is no God. (Isa- 
iah 44: 6.) 

And when I saw him, I fell at his 



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THE COMPREHENSIVE ANALYSIS 



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feet as dead : and he laid his right hand 
upon me, saying unto me, Fear not, I 
am the first, and the last. (Revelation 
1:17.) 

Eternal God, Creator, Judge, Sav- 
iour: 

Thy throne, O God, is for ever and 
ever: the sceptre of thy kingdom is a 
right sceptre. ( Psalm 45 : 6. ) 

Of old hast thou laid the foundation 
of the earth: and the heavens are the 
work of thy hands. 

They shall perish, but thou shalt en- 
dure : yea, all of them shall wax old like 
a garment; as a vesture shalt thou 
change them, and they shall be 
changed : 

But thou art the same, and thy years 
shall have no end. (Psalm 102: 25-27.) 

For unto us a child is born, unto us 
a son is given: and the government 
shall be upon his shoulder: and his 
name shall be called Wonderful, Coun- 
sellor, The Mighty God, The Everlast- 
ing Father, The Prince of Peace. (Isa- 
iah 9:6.) 

For God shall bring every work into 
judgment, with every secret thing, 
whether it be good, or whether it be 
evil. (Ecclesiastes 12: 14.) 

For I know nothing by myself, yet 
am I not hereby justified: but he that 
judgeth me is the Lord. 

Therefore judge nothing before the 
time, until the Lord come, who both 
will bring to light the hidden things of 
darkness, and will make manifest the 
counsels of the hearts: and then shall 
every man have praise of God. (i 
Corinthians 4: 4, 5.) 

In the beginning was the Word, and 
the Word was with God, and the Word 
was God. (John 1:1.) 

I charge thee therefore before God, 



and the Lord Jesus Christ, who shall 
judge the quick and the dead at his ap- 
pearing, and his kingdom. (2 Timothy 
4: I.) 

Equal with God: 

That all men should honour the Son, 
even as they honour the Father. He 
that honoureth not the Son honoureth 
not the Father which hath sent him, 
(Johns: 23.) 

All things that the Father hath, are 
mine: therefore said I that he shall take 
of mine, and shall shew it unto you, 
(John 16: 15.) 

Let this mind be in you, which was 
also in Christ Jesus : 

Who, being in the form of God, 
thought it not robbery to be equal with 
God. (Philippians 2: 5, 6.) 

Son of God: 

But Jesus held his peace. And the 
high Priest answered, and said unto 
him, I adjure thee by the living God, 
that thou tell us, whether thou be the 
Christ the Son of God. 

Jesus saith unto him. Thou hast said: 
Nevertheless I say unto you. Hereafter 
shall ye see the Son of man sitting on 
the right hand of power, and coming 
in the clouds of heaven. ( Matthew 26 : 
63, 64.) 

For God so loved the world, that he 
gave his only begotten Son: that who- 
soever believeth in him, should not per- 
ish, but have everlasting life. (John 
3: 16.) 

One with the Father: 

I and my Father are one. (John 10: 

30-) 

But if I do, though ye believe not me, 

believe the works: that ye may know 

and believe that the Father is in me, 

and I in him. (John 10: 38.) 



I 



136 



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THE COMPREHENSIVE ANALYSIS 



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And he that seeth me seeth him that 
sent me. (John 12: 45.) 

// ye had known me, ye should have 
known my Father also: and from hence- 
forth ye know him, and have seen him, 

Philip saith unto him, Lord, shew us 
the Father, and it sufficeth us. 

Jesus saith unto him, Have I been so 
long time with you, and yet hast thou 
not known me, Philip f he that hath 
seen me hath seen the Father, and 
how sayest thou then, Shezv us the 
Father? 

Believest thou not that I am in the 
Father, and the Father in me? The 
words that I speak unto you, I speak 
not of myself: but the Father that 
dwelleth in me, he doeth the works. 

Believe me that I am in the Father, 
and the Father in me: or else believe 
me for the very works' sake. (John 
14: 7-II-) 

In Raising the Dead: 

Jesus answered, and said unto them, 
Destroy this temple, and in three days 
I will raise it up. 

Then said the Jews, Forty and six 
years was this Temple in building, and 
wilt thou rear it up in three days ? 

But he spake of the temple of his 
body. (John 2: 19-21.) 

Therefore doth my Father love me, 
because I lay down my life that I might 
take it again. 

No man taketh it from me, but I lay 
it down of myself: I have power to lay 
it down, and I have power to take it 
again. This commandment have I re- 
ceived of my Father. (John 10: 17, 
18.) 

Other Divine Properties: 

For unto us a child is born, unto us 
a son is given: and the government 
shall be upon his shoulder: and his 



name shall be called Wonderful, Coun- 
sellor, The mighty God, The everlast- 
ing Father, The Prince of Peace. (Isa- 
iah 9:6.) 

But thou, Beth-lehem Ephratah, 
though thou be little among the thou- 
sands of Judah, yet out of thee shall 
he come forth unto me that is to be 
Ruler in Israel; whose goings forth 
have been from of old, from everlast- 
ing. (Micah 5:2.) 

Teaching them to observe all things 
whatsoever I have commanded you: 
and, lo, I am with you alway, even unto 
the end of the world. Amen. (John 
28: 20.) 

Now are we sure that thou knowest 
all things, and needest not that any man 
should ask thee : by this we believe that 
thou camest forth from God. (John 
16: 30.) 

Who shall change our vile body, that 
it may be fashioned like unto his glori- 
ous body, according to the working 
whereby he is able even to subdue all 
things unto himself. (Philippians 3: 
21.) 

Christ's Human Nature Proved. 

By Birth: 

And Jacob begat Joseph the husband 
of Mary, of whom was born Jesus, who 
is called Christ. (Matthew i : 16.) 

And she brought forth her firstborn 
son, and wrapped him in swaddling 
clothes, and laid him in a manger, be- 
cause there was no room for them in 
the Inn. (Luke 2: y.) 

By Human Soul:- 

Then saith he unto them, My soul is 
exceedi^ig sorrowfid, even unto death: 
tarry ye here, and watch with me. 

And he went a little further, and fell 
on his face, and prayed, saying, my 
Father, if it be possible, let this cup pass 



^37 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



from me: nevertheless, not as I will, hut 
as thou wilt. (Matthew 26: 38, 39.) 

And when Jesus had cried with a 
loud voice, he said, Father, into thy 
hands I commend my spirit: And hav- 
ing said thus, he gave up the ghost. 
(Luke 23: 46.) 

By Natural Means: 

Then was Jesus led up of the Spirit 
into the wilderness, to be tempted of 
the devil. 

And when he had fasted forty days 
and forty nights, he was afterward an 
hungred. (Matthew 4: i, 2.) 

There cometh a woman of Samaria 

to draw water: Jesus saith unto her. 

Give me to drink. (John 4:7.) 

And behold, there arose a great 

tempest in the Sea, insomuch that the 

ship was covered with the waves: but 

he was asleep. (Matthew 8: 24.) 

By Death: 

When Jesus therefore had received 
the vinegar, he said. It is finished, and 
he bowed his head, and gave up the 
ghost. (John 19: 30.) 

By Likeness to Humanity: 

But made himself of no reputation, 
and took upon him the form of a serv- 
ant, and was made in the likeness of 
men : 

And being found in fashion as a 
man, he humbled himself, and became 
obedient unto death, even the death of 
the cross. (Philippians 2: 7, 8.) 

Wherefore in all things it behoved 
him to be made like unto his brethren, 
that he might be a merciful and faith- 
ful high Priest, in things pertaining to 
God, to make reconciliation for the sins 
of the people. (Hebrews 2: 17.) 

Christ's Titles. 

And so it is written: The first man 
Adam was made a living soul, the last 
1) 1^8 



Adam was made a quickening spirit, 
(i Corinthians 15: 45.) 

My little children, these things write 
I unto you, that ye sin not. And if any 
man sin, we have an Advocate with the 
Father, Jesus Christ the righteous. ( i 
John 2: I.) 

I am Alpha and Omega, the begin- 
ning and the ending, saith the Lord, 
which is, and which was, and which is 
to come, the Almighty. (Revelation 
i: 8.) 

And unto the Angel of the Church , 
of the Laodiceans, write, These things ^ 
saith the Amen, the faithful and true 
witness, the beginning of the creation 
of God. (Revelation 3: 14.) 

Wherefore holy brethren, partakers 
of the heavenly calling, consider the 
Apostle and high Priest of our profes- 
sion Christ Jesus. (Hebrews 3:1.) 

Looking unto Jesus the Author and 
finisher of our faith, who for the joy 
that was set before him, endured the 
cross, despising the shame, and is set 
down at the right hand of the throne 
of God. (Hebrews 12: 2.) 

Which in his times he shall shew, 
who is the blessed, and only Potentate, 
the King of kings, and Lord of lords, 
(i Timothy 6: 15.) 

For it became him, for whom are all 
things, and by whom are all things, in 
bringing many sons unto glory, to make 
the Captain of their salvation perfect 
through sufferings. (Hebrews 2: 10.) 

And are built upon the foundation of 
the Apostles and Prophets, Jesus Christ 
himself being the chief corner stone. 
(Ephesians 2: 20.) 

And when the chief shepherd shall 
appear, ye shall receive a crown of 
glory that fadeth not away, (i Peter 

5:4-) 

Through the tender mercy of our 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHRIST 



God, whereby the dayspring from on 
high hath visited us. (Luke i : 78.) 

And I will shake all nations, and the 
Desire of all nations shall come: and 
I will fill this house with glory, saith 
the Lord of hosts, (Haggai 2:7.) 

Behold, a Virgin shall be with child, 
and shall bring forth a son, and they 
shall call his name Emmanual, which, 
being interpreted is, God with us. 
(Matthew i: 2^.) 

For unto us a child is born, unto us 
a son is given: and the government 
shall be upon his shoulder: and his 
name shall be called Wonderful, Coun- 
sellor, The mighty God, The everlast- 
ing Father, The Prince of Peace. 
(Isaiah 9:6.) 

And he is the head of the body, the 
jchurch : who is the beginning, the first- 
born from the dead; that in all things 
he might have the preeminence. (Co- 
lossians i : 18.) 

Hath in these last days spoken unto 
us by his Son, whom he hath appoint- 
ed heir of all things, by whom also 
he made the worlds. ( Hebrews i : 

2.) 

Saying, Let us alone, what have we 
to do with thee, thou Jesus of Naza- 
reth ? Art thou come to destroy us ? I 
know thee who thou art, the holy One 
of God. (Mark i: 24.) 

And hath raised up an horn of salva- 
tion for us, in the house of his servant 
David. (Luke i: 69.) 

Jesus said unto them, Verily, verily, 
I say unto you. Before Abraham was, 
I am. (John 8: 58.) 

And she shall bring forth a son, and 
thou shalt call his Name Jesus: for he 
shall save his people from their sins. 
(Matthew i: 21.) 

Which of the Prophets have not your 
fathers persecuted? And they have 



slain them which shewed before of the 
coming of the Just one, of whom ye 
have been now the betrayers and mur- 
derers. (Acts 7: 52.) 

Saying, Where is he that is born 
King of the Jews ? for we have seen his 
Star in the East, and are come to wor- 
ship him. (Matthew 2:2.) 

The next day John seeth Jesus com- 
ing unto him, and saith, Behold the 
Lamb of God, which taketh away the 
sin of the world! (John i : 29.) 

And one of the elders saith unto me, 
Weep not : behold, the Lion of the tribe 
of Juda, the Root of David, hath pre- 
vailed to open the book, and to loose the 
seven seals thereof. (Revelation 5: 

5.) 

Which none of the princes of this 
world knew: for had they known it, 
they would not have crucified the Lord 
of glory. ( I Corinthians 2:8.) 

And they sing the song of Moses 
the servant of God, and the song of the 
Lamb, saying, Great and marvellous 
are thy works, Lord God Almighty; 
just and true are thy ways, thou King 
of saints. (Revelation 15: 3.) 

In his days Judah shall be saved, and 
Israel shall dwell safely : and this is his 
name whereby he shall be called, THE 
LORD OUR RIGHTEOUSNESS. 
(Jeremiah 23: 6.) 

For there is one God, and one medi- 
ator between God and man, the man 
Christ Jesus, (i Timothy 2:5.) 

Behold, I will send my messenger, 
and he shall prepare the way before 
me : and the Lord, whom ye seek, shall 
suddenly come to his temple, even the 
messenger of the covenant, whom ye 
delight in: behold, he shall come, saith 
the Lord of hosts. (Malachi 3:1.) 

He first findeth his own brother Si- 
mon, and saith unto him, We have 



139 



CHRIST 



THE COMPREHENSIVE ANALYSIS 



CHURCH 



found the Messias, which is, being in- 
terpreted, the Christ. (John i: 41.) 

Thou shalt also suck the milk of the 
Gentiles, and shalt suck the breast of 
kings: and thou shalt know that I the 
Lord am thy Saviour and thy Redeem- 
er, the mighty One of Jacob. (Isaiah 
60: 16.) 

I Jesus have sent mine Angel, to tes- 
tify unto you these things in the 
Churches. I am the root and the off- 
spring of David, and the bright and 
morning star. (Revelation 22: 16.) 

And he came and dwelt in a city 
called Nazareth, that it might be ful- 
filled which was spoken by the Proph- 
ets, He shall be called a Nazarene. 
(Matthew 2: 2^.) 

And killed the Prince of life, whom 
God hath raised from the dead, where- 
of we are witnesses. (Acts 3: 15.) 

And he said unto them. What things f 
And they said unto him. Concerning 
Jesus of Nazareth, which was a 
Prophet, mighty in deed and word be- 
fore God, and all the people. (Luke 
24: 19.) 

Jesus said unto her, / am the resur- 
rection, and the life: he that helieveth 
in me, though he were dead, yet shall 
he live. (John 11: 25.) 

For if after they have escaped the 
pollutions of the world through the 
knowledge of the Lord and Saviour 
Jesus Christ, they are again entangled 
therein, and overcome, the latter end 
is worse with them than the beginning. 
(2 Peter 2: 20.) 

Jesus saith unto him, / am the Way, 
the Truth, and the Life: no man com- 
eth unto the Father, hut by me. (John 
14: 6.) 

In the beginning was the Word, and 
the Word was with God, and the Word 
was God. (John 1:1.) 



False Christs. 

And Jesus answered, and said unto 
them, Take heed that no man deceive 
you. 

For many shall come in my name, 
saying, I am Christ: and shall deceive 
many. (Matthew 24: 4, 5.) 

For there shall arise false Christs, 
and false prophets, and shall shew 
great signs and wonders: insomuch 
that (if it were possible,) they shall de- 
ceive the very elect. (Matthew 24: 
24.) 

And then shall that Wicked be re- 
vealed, whom the Lord shall consume 
with the spirit of his mouth, and shall 
destroy with the brightness of his com- 
ing: 

Even him, whose coming is after the 
working of Satan with all power and 
signs and lying wonders. (2 Thessa- 
lonians 2 : 8, 9,) 

CHURCH. 

Church. "Church" is derived from a 
Greek word meaning "the lord's house." In 
English it has three different and distinct 
definitions: (i) the entire number of men, 
women, and children, no matter what their 
denomination, all over the world, who believe 
in Christ and follow His teachings — in other 
words, Christendom or all Christianity; (2) 
a denomination, as The Baptist Church; (3) 
a particular congregation, as "The church 
at Philippi," or "The church at Corinth" In 
the Bible all three meanings can be found, but 
the one chiefly used is the last. 

REFERENCES. 
The Church of God. 

Take heed therefore unto yourselves, 
and to all the flock, over the which the 
holy Ghost hath made you overseers, 
to feed the Church of God, which he 
hath purchased with his own blood. 
(Acts 20: 28.) 

Unto the Church of God which is at 



140 



CLOUD 



THE COMPREHENSIVE ANALYSIS 



CLOUD 



Corinth, to them that are sanctified in 
Christ Jesus, called to be Saints, with 
all that in every place call upon the 
Name of Jesus Christ our Lord, both 
theirs and ours, (i Corinthians 1:2.) 
For if a man know not how to rule 
his own house, how shall he take care 
of the Church of God? (i Timothy 

3:50 

Foundation and Increase. 

And Simon Peter answered, and 
said, Thou art Christ the Son of the 
hving God. 

And Jesus answered, and said unto 
him, Blessed art thou Simon Bar-jona: 
for -flesh and blood hath not revealed it 
unto thee, but my Father which is in 
heaven. 

And I say also unto thee, that thou 
art Peter, and upon this rock I will 
build my Church: and the gates of hell 
shall not prevail against it. (Matthew 
16: 16-18.) 

Praising God, and having favour 
with all the people. And the Lord add- 
ed to the Church daily such as should 
be saved. (Acts 2: 47,) 

Authority and Teaching. 

And if he shall neglect to hear them, 
tell it unto the Church: But if he neg- 
lect to hear the Church, let him be unto 
thee as an heathen man, and a Publi- 
can. (Matthew 18: 17.) 

And God hath set some in the 
Church, first Apostles, secondarily 
Prophets, thirdly Teachers, after that 
miracles, then gifts of healings, helps 
in governments, diversities of tongues, 
(i Corinthians 12: 28.) 

CLOUD. 

Cloud. References to clouds are quite 
frequent in the Bible. When it is remem- 



bered that climatic conditions in the Holy 
Land and neighboring countries are such that 
clouds are rarely seen such references assume 
a larger importance than ordinarily they would 
to Americans and American readers, who are 
used to seeing clouds in the sky. The chief 
references are to the cloud that guided the 
Israelites and the appearance of the Lord at 
various times in clouds. 

REFERENCES. 

And the Lord went before them by 
day in a pillar of a cloud, to lead them 
the way; and by night in a pillar of 
fire, to give them light: to go by day 
and night. 

He took not away the pillar of the 
cloud by day, nor the pillar of fire by 
night, from before the people. (Exo- 
dus 13: 21, 22.) 

And the glory of the Lord abode 
upon mount Sinai, and the cloud cov- 
ered it six days: and the seventh day 
he called unto Moses out of the midst 
of the cloud. (Exodus 24: 16.) 

And it came to pass, as Moses en- 
tered into the tabernacle, the cloudy pil- 
lar descended, and stood at the door of 
the tabernacle, and the Lord talked 
with Moses. (Exodus 33: 9.) 

And the Lord said unto Moses, 
Speak unto Aaron thy brother, that he 
come not at all times into the holy place 
within the vail, before the mercy-seat 
which is upon the ark ; that he die not : 
for I will appear in the cloud upon the 
mercy-seat. (Leviticus 16: 2.) 

And the Lord came down in a cloud, 
and spake unto him, and took of the 
spirit that was upon him, and gave it 
unto the seventy elders: and it came 
to pass, that when the spirit rested upon 
them, they prophesied, and did not 
cease. (Numbers 11: 25.) 

And the Lord came down in the pil- 
lar of the cloud, and stood in the door 



141 



COLOSSJ!E 



THE COMPREHENSIVE ANALYSIS 



COMMANDMENTS 



of the tabernacle, and called Aaron and 
Miriam: and they both came forth. 
(Numbers 12: 5.) 

While he yet spake, behold, a bright 
cloud overshadowed them: and behold 
a voice out of the cloud, which said. 
This is my beloved Son, in whom I am 
well pleased: hear ye him. (Matthew 

17: 50 

And then shall they see the Son of 
man coming in a cloud with power and 
great glory. ( Luke 21:27.) 

COLOSSI. 

Co-Los's^ — a city in Asia Minor, some- 
times spelled Colosse. A church was estab- 
lished there by Paul while on his third mis- 
sionary journey. To the members of it Paul 
wrote his Epistle to the Colossians. 

COMFORTER. (See Holy Ghost.) 

Com'fort-er — one of the names given to 
the Holy Spirit. 

COMMANDMENTS. (See Decalogue.) 

Com-mand'ments. The Ten Command- 
ments, also known as the Law and the Deca- 
logue, are the ten laws written by God on 
tablets of stone and given to Moses on Mount 
Sinai. They comprise commands against the 
commission of certain great sins, and are the 
base of all religious and civil law. 

REFERENCES. 

And God spake all these words, say- 
ing, 

I am the Lord thy God, which have 
brought thee out of the land of Egypt, 
out of the house of bondage. 

Thou shalt have no other gods be- 
fore me. 

Thou shalt not make unto thee any 
graven image, or any likeness of any 
thing that is in heaven above, or that is 
in the earth beneath, or that is in the 
water under the earth: Thou shalt not 
bow down thyself to them, nor serve 



them: For I the Lord thy God am a 
jealous God, visiting the iniquity of the 
fathers upon the children unto the third 
and fourth generation of them that hate 
me ; and showing mercy unto thousands 
of them that love me, and keep my com- 
mandments. 

Thou shalt not take the name of the 
Lord thy God in vain: for the Lord 
will not hold him guiltless that taketh 
his name in vain. 

Remember the sabbath-day to keep 
it holy. Six days shalt thou labour^ 
and do all thy work: but the seventh 
day is the sabbath of the Lord thy God : 
in it thou shalt not do any work, thou,, 
nor thy son, nor thy daughter, thy man- 
servant, nor thy maid-servant, nor thy 
cattle, nor thy stranger that is within 
thy gates: for in six days the Lord 
made heaven and earth, the sea and all 
that in them is, and rested the seventh 
day: wherefore the Lord blessed the 
sabbath-day and hallowed it. 

Honour thy father and thy mother; 
that thy days may be long upon the land 
which the Lord thy God giveth thee. 

Thou shalt not kill. 

Thou shalt not commit adultery. 

Thou shalt not steal. 

Thou shalt not bear false witness 
against thy neighbour. 

Thou shalt not covet thy neighbour's 
house, thou shalt not covet thy neigh- 
bour's wife, nor his man-servant, nor 
his maid-servant, nor his ox, nor his 
ass, nor any thing that is thy neigh- 
bour's. (Exodus 20: 1-17.) 

And he gave unto Moses, when he 
had made an end of communing with 
him upon mount Sinai, two tables of 
testimony, tables of stone, written with 
the finger of God. (Exodus 31 : 18.) 

And it came to pass as soon as he 
came nigh unto the camp, that he saw 



[42 



COMMUNION 



THE COMPREHENSIVE ANALYSIS 



COMMUNION 



the calf, and the dancing: and Moses' 
anger waxed hot, and he cast the ta- 
bles out of his hands, and brake them 
beneath the mount. (Exodus 33: 19.) 

And the Lord said unto Moses, Hew 
thee two tables of stone like unto the 
first: and I will write upon these tables 
the words that were in the first tables, 
which thou brakest. (Exodus 34: i.) 

Whosoever therefore shall break one 
of these least commandments, and shall 
teach men so, he shall he called the 
least in the kingdom of heaven: hut 
whosoever shall do, and teach them, the 
same shall he called great in the king- 
dom of heaven. (jMatthew 5: 19.) 

And he said unto him, ]Vhy callest 
thou me good? there is none good hut 
one, that is God: hut if thou wilt enter 
into life, keep the commandments. 
(Matthew 19: 17.) 

Jesus said unto him. Thou shalt love 
the Lord thy God with all thy heart, 
and with all thy soul, and zvith all thy 
mind. 

This is the first and great Command- 
ment. 

And the second is like unto it. Thou 
shalt love thy neighhour as thyself. 

On these two Commandments hang 
all the Law and the Prophets. (Mat- 
thew 22: 37-40.) 

COMMUNION. (See Fellowship, Sacra- 
ment, Supper.) 

Com-mun'ion — the name widely given to 
the ordinance originally and properly known 
as the Lord's Supper. The word means a 
fellowship or agreement when several persons 
join and partake of a thing. The ordinance 
was instituted by Jesus at the meal with his 
disciples just before his betrayal. It has con- 
tinued to be one of the most solemn of the 
Church's rites, tending to the unity of the 
people and to the spiritual uplift of all those 
who worthily partake. The word communion 
is also used in the expression "communion of 



saints," to express fellowship. This subject 
will be found treated under its appropriate 
heading. 

REFERENCES. 

Communion of the Body and Blood. 

The cup of blessing which we bless, 
is it not the communion of the blood of 
Christ? The bread which we break, is 
it not the communion of the body of 
Christ? (i Corinthians 10: 16.) 

Its Institution or Beginning. 

And as they were eating, Jesus took 
bread, and blessed it, and brake it, and 
gave it to the Disciples, and said. Take, 
eat, this is my body. 

And he took the cup, and gave 
thanks, and gave it to them, saying, 
Drink ye all of it: 

For this is my blood of the new tes- 
tament, which is shed for many for the 
remission of sins. (]\Iatthew 26: 26- 
28.) 

For I have received of the Lord that 
which also I delivered unto you. That 
the Lord Jesus the same night in which 
he was betrayed took bread : 

And when he had given thanks, he 
brake it, and said. Take, eat : this is my 
body, which is broken for you: this do 
in remembrance of me. 

After the same manner also he took 
the cup, when he had supped, saying. 
This cup is the new testament in my 
blood : this do ye, as oft as ye drink it, 
in remembrance of me. 

For as often as ye eat this bread, and 
drink this cup, ye do shew the Lord's 
death till he come. ( i Corinthians 1 1 : 
23-26.) 

Unworthily Partaken. 

Ye cannot drink the cup of the Lord, 
and the cup of devils : ye cannot be par- 
takers of the Lord's Table, and of the 



143 



COMPASSION 



THE COMPREHENSIVE ANALYSIS 



CONDEMNATION 



table of devils, (i Corinthians lo: 

21.) 

Wherefore whosoever shall eat this 
bread, and drink this cup of the Lord, 
unworthily, shall be guilty of the body 
and blood of the Lord. 

But let a man examine himself, and 
so let him eat of that bread, and drink 
of that cup. 

For he that eateth and drinketh un- 
worthily, eateth and drinketh damna- 
tion to himself, not discerning the 
Lord's body. ( i Corinthians 1 1 : 27- 
29.) 

COMPASSION. 

CoM-PAs'siON — sorrow or pity excited by 
the distress or misfortunes of another or oth- 
ers. Compassion is regarded in the Bible as 
a good and holy virtue. 

REFERENCES. 

To him that is afflicted pity should 
be shewed from his friend; but he for- 
saketh the fear of the Almighty. (Job 
6: 14.) 

But as for me, when they were sick, 
my clothing was sackcloth: I humbled 
my soul with fasting; and my prayer 
returned into mine own bosom. (Psalm 

35: I3-) 

Thus speaketh the Lord of hosts, say- 
ing. Execute true judgment, and shew 
mercy and compassions every man to 
his brother. (Zechariah 7:9.) 

Rejoice with them that do rejoice, 
and weep with them that weep. (Ro- 
mans 12: 15.) 

Put on therefore (as the elect of 
God, holy and beloved) bowels of mer- 
cies, kindness, humbleness of mind, 
meekness, longsuffering. (Colossians 
3: 12.) 

Finally be ye all of one mind, having 
compassion one of another, love as 



brethren, be pitiful, be courteous, (i 
Peter 3:8.) 

Christ's Compassion. 

Then Jesus called his disciples unto 
him, and said, / have compassion on 
the multitude, because they continue 
with me now three days, and have 
nothing to eat: and I zvill not send them 
away fasting, lest they faint in the way. 
(Matthew 15: 32.) 

So Jesus had compassion on them, 
and touched their eyes: and immedi- 
ately their eyes received sight, and they 
followed him. (Matthew 20: 34.) 

For we have not an high Priest which 
cannot be touched with the feeling of 
our infirmities: but was in all points 
tempted like as we are, yet without sin. 
(Hebrews 4: 15.) 

CONCEIT. 

Con-ceit'— improper pride ; overweening 
estimate of one's self; excessive vanity. The 
Bible utters warnings against this insidious 
vice. 

REFERENCES. 

Wo unto them that are wise in their 
own eyes, and prudent in their own 
sight! (Isaiah 5: 21.) 

Be of the same mind one towards an- 
other. Mind not high things, but con- 
descend to men of low estate. Be not 
wise in your own conceits. (Romans 
12: 16.) 

CONDEMNATION. 

Con'dem-na'tion — (i) the declaration 
that a thing is unfit; (2) passing sentence 
upon. In the Bible the chief use of the word 
is in reference to the sentence of sinners and 
unbelievers. 

REFERENCES. 

Condemnation for Sin. 

Wherefore, as by one man sin en- 
tered into the world, and death by sin : 



144 



CONFESSION 



THE COMPREHENSIVE ANALYSIS 



CONFESSION 



and so death passed upon all men, for 
that all have sinned. (Hebrews 5: 
12.) 

For the wages of sin is death ; but the 
gift of God is eternal life through Jesus 
Christ our Lord. (Hebrews 6: 23.) 

He that believeth on him, is not con- 
demned: but he that believeth not, is 
condemned already, because he hath 
not believed in the Nanie of the only 
begotten Son of God. (John 3: 18.) 

Woe unto you, Scribes and Phari- 
sees, hypocrites; for ye devour widows' 
houses, and for a pretence make long 
prayer; therefore ye shall receive the 
greater damnation. (Matthew 23: 
14.) 

And these shall go away into ever- 
lasting punishment: but the righteous 
into life eternal. (Matthew 25: 46.) 

Deliverance from Condemnation. 

Verily, verily, I say unto you. He 
that heareth my word, and believeth 
on him that sent me, hath everlasting 
life, and shall not come into condemna- 
tion; but is passed from death unto life. 
(John 5: 24.) 

There is therefore now no condemna- 
tion to them which are in Christ Jesus, 
who walk not after the flesh, but after 
the spirit. (Romans 8:1.) 

CONFESSION. 

CoN-FEs'siON. This word and its deriva- 
tives and synonyms is used in many senses in 
the Scripture ; but more often as follows : ( i ) 
the act of making known or disclosing, an 
acknowledgment or an avowal; (2) an ad- 
mission, the act of yielding, or the act of 
granting; (3) and chiefly the acknowledg- 
ment of misdeeds or sins. 

REFERENCES. 
Confession of Christ. 

Whosoever therefore shall confess 

me before men, him will I confess also 

10 



before my Father zvhich is heaven. 
(Matthew 10: t,2.) 

Nevertheless, among the chief rul- 
ers also, many believed on him ; but be- 
cause of the Pharisees they did not con- 
fess him, lest they should be put out of 
the Synagogue. (John 12: 42.) 

That if thou shalt confess with thy 
mouth the Lord Jecas, and shalt be- 
lieve in thine heart that God hath 
raised him from the dead, thou shalt 
be saved. (Romans 10: 9.) 

Whosoever denieth the Son, the same 
hath not the Father: [but] he that ac- 
knowledgeth the Son hath the Father 
also, (i John 2: 23.) 

Hereby know ye the Spirit of God: 
Every spirit that confesseth that Jesus 
Christ is come in the flesh is of God: 

And every spirit that confesseth not 
that Jesus Christ is come in the flesh 
is not of God: and this is that spirit 
of antichrist, whereof ye have heard 
that it should come; and even now 
already is it in the world, (i John 4: 

2, 3-) 

Confession of Sin. 

And it shall be, when he shall be 
guilty in one of these things, that he 
shall confess that he hath sinned in that 
thing. (Leviticus 5:5.) 

And Joshua said unto Achan, My 
son, give, I pray thee, glory to the Lord 
God of Israel, and make confession unto 
him; and tell me now what thou hast 
done, hide it not from me. (Joshua 7 : 

I9-) 

If we confess our sins, he is faithful, 

and just to forgive us our sins, and to 

cleanse us from all unrighteousness. 

(i John i: 9.) 

Confess your faults one to another, 

and pray one for another, that ye may 

be healed: the effectual fervent prayer 



H5 



CONSCIENCE 



THE COMPREHENSIVE ANALYSIS 



CONSCIENCE 



of a righteous man availeth much. 
(James 5: 16.) 

Examples of Confession. 

Therefore the people came to Moses, 
and said, We have sinned, for we have 
spoken against the Lord, and against 
thee; pray unto the Lord, that he take 
away the serpents from us. And Moses 
prayed for the people. ( Numbers 2 1 : 

And Achan answered Joshua, and 
said, Indeed I have sinned against the 
Lord God of Israel, and thus and thus 
have I done. (Joshua 7: 20.) 

And Saul said unto Samuel, I have 
sinned: for I have transgressed the 
commandment of the Lord, and thy 
words : because I feared the people, and 
obeyed their voice, (i Samuel 15 : 24.) 

And said, O my God, I am ashamed 
and blush to lift up my face to thee, my 
God: for our iniquities are increased 
over our head, and our trespass is 
grown up unto the heavens. (Ezra 9: 
6.) 

CONSCIENCE. 

Con'science. Conscience is that inward 
and inborn faculty that enables man to dis- 
tinguish between right and wrong, judging 
the moral character of one's actions, and ap- 
proving or censuring accordingly. 

REFERENCES. 

Conscience Convicts of Sin. 

And he said, I heard thy voice in the 
garden: and I was afraid, because I 
was naked ; and I hid myself. ( Genesis 
3: 10.) 

And they said one to another, We 
are verily guilty concerning our broth- 
er, in that we saw the anguish of his 
soul, when he besought us, and we 
would not hear; therefore is this dis- 
tress come upon us. (Genesis 42: 21.) 



And it came to pass afterward, that 
David's heart smote him, because he 
had cut off Saul's skirt, (i Samuel 

24: 5-) 

The spirit of man is the candle of the 

Lord, searching all the inward parts.. 

(Proverbs 20: T.y.') 

Then Judas, which had betrayed him,, 
when he saw that he was condemned,, 
repented himself, and brought again 
the thirty pieces of silver to the chief 
Priests and Elders. (Matthew 27: 3.) 

And they which heard it, being con- 
victed by their own conscience, went 
out one by one, beginning at the eldest, 
even unto the last: and Jesus was left 
alone, and the woman standing in the 
midst. (John 8:9.) 

Which shew the work of the law 
written in their hearts, their conscience 
also bearing witness, and their thoughts 
the mean while accusing or else excus- 
ing one another. (Romans 2: 15.) 

Conscience Purified. 

How much more shall the blood of 
Christ, who through the eternal Spirit 
offered himself without spot to God,, 
purge your conscience from dead 
works, to serve the living God? (He- 
brews 9: 14.) ^(B 

For then would they not have ceased 
to be offered, because that the wor- 
shippers once purged should have had 
no more conscience of sins ? (Hebrews 
10: 2.) 

Let us draw near with a true heart 
in full assurance of faith, having our 
hearts sprinkled from an evil con- 
science, and our bodies washed with 
pure water. (Hebrews 2: 22.) 

A Good Conscience. 

Holding faith, and a good con- 
science, which some having put away, 



i 



146 



CONSCIENCE 



THE COMPREHENSIVE ANALYSIS 



CONSOLATION 



concerning faith, have made ship- 
wreck, (i Timothy i: 19.) 

Holding the mystery of the faith in 
a pure conscience. ( i Timothy 3:9.) 

I thank God, whom I serve from my 
forefathers with pure conscience, that 
without ceasing I have remembrance 
of thee in my prayers night and day. 
(2 Timothy 1:3.) 

Pray for us: for we trust we have a 
good conscience in all things, willing to 
live honestly. (Hebrews 13: 18.) 

Having a good conscience, that 
whereas they speak evil of you, as of 
evildoers, they may be ashamed that 
falsely accuse your good conversation 
in Christ, (i Peter 3: 16.) 

Effects of Good Conscience. 

And herein do I exercise myself to 
have always a conscience void of of- 
fence toward God, and toward men. 
(Acts 24: 16.) 

For our rejoicing is this, the testi- 
mony of our conscience, that in sim- 
plicity and godly sincerity, not with 
fleshly wisdom, but by the grace of God, 
we have had our conversation in the 
world, and more abundantly to you- 
wards. (2 Corinthians i: 12.) 

For this is thankworthy, if a man for 
conscience toward God endure grief, 
suffering wrongfully. (2 Peter 2: 19.) 

Respect for Another's Conscience. 

If any of them that believe not bid 
you to a feast, and ye be disposed to 
go, whatsoever is set before you, eat, 
asking no question for conscience sake. 

But if any man say unto you. This is 
offered in sacrifice unto idols, eat not 
for his sake that shewed it, and for 
conscience sake. The earth is the 
Lord's, and the fulness thereof. 

Conscience I say, not thine own, but 



of the other's: for why is my liberty 
judged of another man's conscience? 
(i Corinthians 10: 27-29.) 

CONSOLATION. 

Con'so-la'tion — comfort and refresh- 
ment of spirit in time of distress of mind or 
body; the alleviation of misery. No other 
book contains as much consolation for the af- 
flicted, in either mind, body, or estate, as the 
Bible. To it men and women have gone ever 
since it has been possible to do so, and have 
received comfort. 

REFERENCES. 

The eternal God is thy refuge, and 
underneath are the everlasting arms: 
and he shall thrust out the enemy from 
before thee; and shall say, Destroy 
them. (Deuteronomy 33: 27.) 

For I know that my Redeemer liveth, 
and that he shall stand at the latter day 
upon the earth. (Job 19: 25.) 

The Lord will strengthen him upon 
the bed of languishing: thou wilt make 
all his bed in his sickness. (Psalm 41 : 

3-) 

Why art thou cast down, O my soul ? 

and why art thou disquieted in me? 

hope thou in God : for I shall yet praise 

him for the help of his countenance. 

(Psalm 42: 5.) 

Cast thy burden upon the Lord, and 
he shall sustain thee : he shall never suf- 
fer the righteous to be moved. (Psalm 
55:22.) 

Now also when I am old and gray- 
headed, O God, forsake me not; until I 
have shewed thy strength unto this 
generation, and thy power to every one 
that is to come. (Psalm 71 : 18.) 

Let not your heart he troubled: ye 
believe in God, believe also in me. 

In my Father s house are many man- 
sions; if it were not so, I zuould have 



[47 



CONTENTMENT 



THE COMPREHENSIVE ANALYSIS 



CONVERSATION 



told you: I go to prepare a place for 
you. 

And if I go and prepare a place for 
you, I will come again, and receive you 
unto myself, that where I am, there ye 
may be also. (John 14: 1-3.) 

For as the sufferings of Christ 
abound in us, so our consolation also 
aboundeth by Christ. (2 Corinthians 

1:5.) 
And he said unto me, My grace is 

sufficient for thee: for my strength is 
made perfect in weakness. Most glad- 
ly therefore will I rather glory in my in- 
firmities, that the power of Christ may 
rest upon me. (2 Corinthians 12: 9.) 

Now our Lord Jesus Christ himself, 
and God even our Father, which hath 
loved us, and hath given us everlasting 
consolation, and good hope through 
grace, 

Comfort your hearts, and stablish 
you in every good word and work. (2 
Thessalonians 2: 16, 17.) 

CONTENTMENT. 

Con-tent'ment — satisfaction with one's 
lot or position ; a disposition of mind undis- 
turbed by anxiety or envy. 

REFERENCES. 

Contentment and Godliness. 

Remove far from me vanity and lies ; 
give me neither poverty nor riches; 
feed me with food convenient for me. 
(Proverbs 30: 8.) 

But godliness with contentment is 
great gain. ( i Timothy 6:6.) 

Exhortations to Contentment. 

And the soldiers likewise demanded 
of him, saying, And what shall we do? 
And he said unto them. Do violence to 
no man, neither accuse any falsely, and 
be content with your wages. (Luke 

3: I4-) 



Let every man abide in the same call- 
ing wherein he was called, (i Corin- 
thians 7: 20.) 

And having food and raiment let us 
be therewith content, (i Timothy 6: 
8.) 

Let your conversation be without 
covetousness : and be content with such 
things as ye have. For he hath said, I 
will never leave thee, nor forsake thee. 
(Hebrews 13: 5.) 

CONVERSATION. 

Con^ver-sa'tion. This word is chiefly 
used in the Bible in its oldest meaning — cus- 
tom or manner of life and conduct. In one 
or two places it is used in its modern form — 
speech between two or more parties. Paul 
uses it in Philippians 3 : 20 to indicate citizen- 
ship. 

REFERENCES. 

The wicked have drawn out the 
sword, and have bent their bow, to cast 
down the poor and needy, and to slay 
such as be of upright conversation. 
(Psalm 37: 14.) 

Whoso offereth praise glorifieth me: 
and to him that ordereth his conversa- 
tion aright will I shew the salvation of 
God. (Psalm 50: 23.) 

Let no man despise thy youth ; but be 
thou an example of the believers, in 
word, in conversation, in charity, in 
spirit, in faith, in purity, (i Timothy 
4: 12.) 

Who is a wise man and endued with 
knowledge amongst you? let him shew 
out of a good conversation his works 
with meekness of wisdom. (James 3: 

I3-) 

Only let your conversation be as it 

becometh the Gospel of Christ, that 

whether I come and see you, or else be 

absent, I may hear of your affairs, that 

ye stand fast in one spirit, with one 



id8 



CONVERSION 



THE COMPREHENSIVE ANALYSIS 



CORNELIUS 



mind, striving together for the faith 
of the Gospel. (PhiHppians i : 27.) 

But as he which hath called you is 
holy, so be ye holy in all manner of con- 
versation, (i Peter i: 15.) 

Having your conversation honest 
among the Gentiles, that whereas they 
speak against you as evildoers, they 
may by your good works which they 
shall behold, glorify God in the day 
of visitation, (i Peter 2: 12.) 

CONVERSION. (See Repentance.) 

Con-ver'sion — literally a turning from one 
course or state to another. Conversion in its 
religious sense is the turning of a sinner 
from sin to God. It must not be confounded 
with regeneration, which is the motion of God 
in the creature, while conversion is the motion 
of the creature to God, although the turning 
of the creature is inspired by God. It evi- 
dences itself by love of God, delight in his 
people, attendance upon his ordinances, con- 
fidence in his promises, and submission to his 
authority. 

REFERENCES. 
Conversion Coming from God. 

The law of the Lord is perfect, con- 
verting the soul: the testimony of the 
Lord is sure, making wise the simple. 
(Psalm 19: 37.) 

No man can come to me, except the 
Father which hath sent me draw him: 
and I will raise him up at the last day. 
(John 6: 44.) 

Call to Conversion. 

Wash you, make you clean : put away 
the evil of your doings from before 
mine eyes; cease to do evil; 

Learn to do well ; seek judgment, re- 
lieve the oppressed, judge the father- 
less, plead for the widow. 

Come now, and let us reason togeth- 
er, saith the Lord : though your sins be 
as scarlet, they shall be as white as 



snow; though they be red like crimson, 
they shall be as wool. (Isaiah i: 16- 
18.) 

And saying. Repent ye : for the king- 
dom of heaven is at hand. (Matthew 

3: 2.) 

From that time Jesus began to 
preach, and to say. Repent, for the 
kingdom of heaven is at hand. (Mat- 
thew 4: 17.) 

Then Peter said unto them. Repent, 
and be baptized every one of you in the 
Name of Jesus Christ, for the remis- 
sion of sins, and ye shall receive the gift 
of the Holy Ghost. (Acts 2 : 38.) 

And the times of this ignorance God 
winked at, but now commanded all men 
every where to repent. (Acts 17 : 30. ) 

Draw nigh to God, and he will draw 
nigh to you : cleanse your hands ye sin- 
ners, and purify your hearts ye double 
minded. (James 4: 8.) 

Prayer for Conversion. 

Turn us again, O God of hosts, and 
cause thy face to shine; and we shall 
be saved. (Psalm 80: 7.) 

Turn us, O God of our salvation, and 
cause thine anger toward us to cease. 
(Psalm 85: 4.) 

CORINTH. 

Cor'inth — a celebrated city of Greece, re- 
nowned for its art and beauty as well as for 
its commerce and wealth. The town that now 
occupies its site is called Gortho. A Chris- 
tian church was planted there early after work 
began among the Gentiles, and the city was 
the scene of some of Paul's most important 
labors. Two of his best epistles are directed 
to the Corinthians. 

CORNELIUS. 

Cor-ne'li-us. Cornelius was a Roman 
centurion, or commander of 100 men in the 
Roman army. His family was one of great 



[49 



COUNSEL 



THE COMPREHENSIVE ANALYSIS 



COURAGE 



distinction and he himself was a man of 
wealth. He was the first Gentile convert. 
Reference. — Acts lo. 

COUNSEL. 

Coun'sel — advice; critical and instructive 
opinion. The Bible is full of warnings 
against evil counsel and commands to obey 
that which is good. 

■ REFERENCES. 

Advantages of Good Counsel. 

The way of a fool is right in his own 
eyes : but he that hearkeneth unto coun- 
sel is wise. (Proverbs 12: 15.) 

Only by pride cometh contention : but 
with the well-advised is wisdom. 
(Proverbs 13: 10.) 

Ointment and perfume rejoice the 
lieart : so doth the sweetness of a man's 
friend by hearty counsel. (Proverbs 
27: 9.) 

Danger of Rejecting Counsel. 

And it came to pass, as he talked 
with him, that the king said unto him, 
Art thou made of the king's counsel? 
forbear; why shouldest thou be smit- 
ten? Then the prophet forbare, and 
said, I know that God hath determined 
to destroy thee, because thou hast done 
this, and hast not hearkened unto my 
counsel. (2 Chronicles 25: 16.) 

But ye have set at nought all my 
counsel, and would none oi my reproof : 

I also will laugh at your calamity: I 
will mock when your fear cometh. 
(Proverbs i : 25, 26.) 

But the Pharisees and Lawyers re- 
jected the counsel of God against them- 
selves, being not baptized of him. 

And the Lord said, Whereunto then 
shall I liken the men of this generation? 
and to what are they likef (Luke 7: 
2,0, 31-) 



Wicked Counsel Condemned. 

He taketh the wise in their own 
craftiness: and the counsel of the 
froward is carried headlong. (Job 5: 

I3-) 

Lo, their good is not in their hand: 
the counsel of the wicked is far from 
me. (Job 21 : 16.) 

Blessed is the man that walketh not 
in the counsel of the ungodly, nor 
standeth in the way of sinners, nor sit- 
teth in the seat of the scornful. ( Psalm 
1:1.) 

Destroy thou them, O God; let them 
fall by their own counsels; cast them 
out in the multitude of their transgres- 
sions; for they have rebelled against 
thee. (Psalm 5 : 10.) 

Hide me from the secret counsel of 
the wicked; from the insurrection of 
the workers of iniquity. (Psalm 64: 
2.) 

COURAGE. 

Cour'age. Courage is that quality of 
mind which enables the possessor to encounter 
danger or difficulties without fear. It is the 
groundwork of bravery, fortitude, gallantry, 
intrepidity, all of which are entirely depend- 
ent upon it. 

REFERENCES. 

Exhortations to Courage. 

Be strong and of a good courage, 
fear not, nor be afraid of them : for the 
Lord thy God, he it is that doth go with 
thee, he will not fail thee, nor forsake 
thee. (Deuteronomy 31: 6.) 

Only be thou strong and very cour- 
ageous, that thou mayest observe to do 
according to all the law which Moses 
my servant commanded thee: turn not 
from it to the right hand or to the left, 
that thou mayest prosper whithersoever 
thou goest. (Joshua 1:7.) 

Wait on the Lord: be of good cour- 



^5° 



COVENANT 



THE COMPREHENSIVE ANALYSIS 



COVENANT 



age, and he shall strengthen thine 
heart : wait, I say, on the Lord. (Psalm 
27: 14.) 

Courage through Faith. 

By faith Abraham when he was 
called to go out into a place which he 
should after receive for an inheritance, 
obeyed, and he went out, not knowing 
whither he went. ( Hebrews 11: 8. ) 

By faith Abraham when he was 
tried, offered up Isaac : and he that had 
received the promises, ofifered up his 
only begotten son. (Hebrews 11 : 17.) 

By faith Moses when he was come to 
years, refused to be called the son of 
Pharaoh's daughter. 

Choosing rather to suffer affliction 
with the people of God, than to enjoy 
the pleasures of sin for a season : 

Esteeming the reproach of Christ 
greater riches than the treasures in 
Egypt : for he had respect unto the rec- 
ompense of the reward. 

By faith he forsook Egypt, not fear- 
ing the wrath of the king: for he en- 
dured, as seeing him who is invisible. 
( Hebrews 1 1 : 24-27. ) 

COVENANT. 

Cov'e-nant. Generally speaking a cove- 
nant is a contract or agreement between two, 
in that each agrees to do something of benefit 
to the other. In the Bible, however, the word 
is applied to the promises made by God to 
man out of His divine graciousness and love. 
These covenants are known by various names. 
"The everlasting covenant" was God's prom- 
ise to confer salvation upon all who come to 
him through Jesus Christ. The old Levitical 
covenant, or the old dispensation, was the 
ancient covenant with the Israelites, which 
passed away with the new covenant of which 
Jesus Christ was the seal, otherwise called 
the new dispensation. There were also divine 
covenants with individuals, such as those made 
with Noah, Abraham, and David. 



REFERENCES. 

God's Covenant with Israel. 

And I have also established my cove- 
nant with them, to give them the land 
of Canaan, the land of their pilgrimage, 
wherein they were strangers. (Exo- 
dus 6:4.) 

Now therefore, if ye will obey my 
voice indeed, and keep my covenant, 
then ye shall be a peculiar treasure unto 
me above all people: for all the earth 
is mine: 

And ye shall be unto me a kingdom 
of priests, and an holy nation. These 
are the words which thou shalt speak 
unto the children of Israel. (Exodus 
19:5,6.) 

And the Lord said unto Moses, 
Write thou these words: for after the 
tenor of these words I have made a 
covenant with thee, and with Israel. 
(Exodus 34: 27.) 

The word that came to Jeremiah 
from the Lord, saying. 

Hear yc the words of this covenant, 
and speak unto the men of Judah, and 
to the inhabitants of Jerusalem; 

And say thou unto them. Thus saith 
the Lord God of Israel; Cursed be the 
man that obeyeth not the words of this 
covenant, 

Which I commanded your fathers in 
the day that I brought them forth out 
of the land of Egypt, from the iron 
furnace, saying. Obey my voice, and do 
them, according to all which I com- 
mand you: so shall ye be my people, 
and I will be your God : 

That I may perform the oath which 
I have sworn unto your fathers, to give 
them a land flowing with milk and 
honey, as it is this day. Then an- 
swered I, and said, So be it, O Lord. 
(Jeremiah 11 : 1-5.) 



151 



COVENANT 



THE COMPREHENSIVE ANALYSIS 



COVETOUSNESS 



The New Covenant. 

Behold, the days come, saith the 
Lord, that I will make a new covenant 
with the house of Israel, and with the 
house of Judah : 

Not according to the covenant that 
I made with their fathers, in the day 
that I took them by the hand to bring 
them out of the land of Egypt; which 
my covenant they brake, although I was 
an husband unto them, saith the Lord : 

But this shall be the covenant that I 
will make with the house of Israel; 
After those days, saith the Lord, I will 
put my law in their inward parts, and 
write it in their hearts ; and will be their 
God, and they shall be my people. 

And they shall teach no more every 
man his neighbour, and every man his 
brother, saying. Know the Lord: for 
they shall all know me, from the least 
of them unto the greatest of them, saith 
the Lord : for I will forgive their iniqui- 
ty, and I will remember their sin no 
more. (Jeremiah 31: 31-34.) 

And so all Israel shall be saved, as it 
is written. There shall come out of Sion 
the Deliverer, and shall turn away un- 
godliness from Jacob. 

For this is my covenant unto them, 
when I shall take away their sins. (Ro- 
mans II : 26, 2y.') 

Ratified by Christ: 

Behold, I will send my messenger, 
and he shall prepare the way before 
me : and the Lord, whom ye seek, shall 
suddenly come to his temple, even the 
messenger of the covenant, whom ye 
delight in: behold, he shall come, saith 
the Lord of hosts. (Malachi 3: i.) 

And this I say, that the Covenant 
that was confirmed before of God in 
Christ, the law, which was four hun- 
dred and thirty years after, cannot dis- 



annul, that it should make the promise ^ 
of none effect. (Galatians 3: 17.) w 

But now hath he obtained a more 
excellent ministry, by how much also 
he is the Mediator of a better . Cove- 
nant, which was established upon bet- 
ter promises. (Hebrews 8:6.) 



The Everlasting Covenant. 

Incline your ear, and come unto me: 
hear, and your soul shall live; and I 
will make an everlasting covenant with 
you, even the sure mercies of David. 
(Isaiah 55: 3.) 

Nevertheless, I will remember my 
covenant with thee in the days of thy 
youth, and I will establish unto thee 
an everlasting covenant. (Ezekiel 16: 
60.) 

Moreover I will make a covenant of 
peace with them ; it shall be an everlast- 
ing covenant with them: and I will 
place them, and multiply them, and will 
set my sanctuary in the midst of them 
for evermore. (Ezekiel 37: 26.) 

Now the God of peace, that brought 
again from the dead our Lord Jesus, 
that great shepherd of the sheep, 
through the blood of the everlasting 
Covenant, 

Make you perfect in every good work 
to do his will, working in you that 
which is wellpleasing in his sight, 
through Jesus Christ, to whom be glory 
for ever and ever. Amen. (Hebrews 
13: 20, 21.) 



COVETOUSNESS. 

Cov'et-ous-ness — an inordinate desire for 
the possession of riches or money, or wealth 
of any sort ; also the inordinate desire for the 
possession of something of supposed value be- 
longing to some other person. The Bible 
holds up covetousness as a very great sin, and 
constantly warns mankind against falling vic- 



^52 



COVETOUSNESS 



^B a special warning against it. 

H REFERENCES. 

Covetousness Described. 

There is one alone, and there is not 
a second ; yea, he hath neither child nor 
brother: yet is there no end of all his 
labour; neither is his eye satisfied with 
riches : neither saith he. For whom do I 
labour, and bereave my soul of good? 
This is also vanity, yea, it is a sore 
travail. (Ecclesiastes 4:8.) 

He that loveth silver shall not be sat- 
isfied with silver; nor he that loveth 
abundance with increase: this is also 
vanity. 

When goods increase, they are in- 
creased that eat them: and what good 
is there to the owners thereof, saving 
the beholding of them with their eyes? 
(Ecclesiastes 5: 10, 11.) 

For the love of money is the root of 
all evil, which while some coveted after, 
they have erred from the faith, and 
pierced themselves through with many 
sorrows, (i Timothy 6: 10.) 

Covetousness Forbidden. 

Thou shalt not covet thy neighbour's 
house, thou shalt not covet thy neigh- 
bour's wife, nor his manservant, nor his 
maidservant, nor his ox, nor his ass, 
nor any thing that is thy neighbour's. 
(Exodus 20: 17.) 

And he said unto them. Take heed 
and beware of covetousness: for a man's 
life consist eth not in the abundance of 
the things which he possesseth. (Luke 
12: 15.) 

Its Evil Consequences. 

And they lay wait for their own 
blood; they lurk privily for their own 
lives. 



THE COMPREHENSIVE ANALYSIS 



CREATION 



So are the ways of every one that is 
greedy of gain; which taketh away the 
life of the owners thereof. (Proverbs 
i: 18, 19.) 

He that is greedy of gain troubleth 
his own house ; but he that hateth gifts 
shall live. (Proverbs 15: 27.) 

A faithful man shall abound with 
blessings: but he that maketh haste to 
be rich shall not be innocent. (Prov- 
erbs 28: 20.) 

Punishment of Covetousness. 

Wo to him that coveteth an evil cov- 
etousness to his house, that he may set 
his nest on high, that he may be deliv- 
ered from the power of evil ! ( Habak- 
kuk 2:9.) 

Nor thieves, nor covetous, nor drunk- 
ards, nor revilers, nor extortioners, 
shall inherit the kingdom of God. (i 
Corinthians 6: 10.) 

CREATION. (See Adam, Eve, God.) 

Cre-a'tion — generally, the act of creating 
or causing to exist ; specifically, the bringing 
into existence of the world and the living and 
material things in and around it. The story 
of the Creation is the first thing in the Bible 
and one of those oftenest read, and yet it is 
one of the least understood. In telling of the 
length of time God employed to effect the 
Creation Moses used a word which has been 
translated "day" in the singular and "days" 
in the plural. The word always has been a 
source of contention, one party holding to 
the strict reading of the text as it appears, 
and the other declaring that science disproves 
by the indisputable testimony of the world it- 
self that the Creation was not brought about 
in six days of twenty-four hours each. 

Both of these views are erroneous ; for, 
when rightly understood, God's works, as seen 
in the earth, and God's word, as read in the 
Bible, go hand in hand and prove each other's 
truth. The trouble has been that each side 
has been too literal, the one forgetting that it 
was the method of the writers of Moses's 
time to write in figurative or allegorical lan- 



15; 



CROSS 



THE COMPREHENSIVE ANALYSIS 



CROSS 



guage ; and the other bHndly seeking to break 
down Scripture at any cost. Gradually, how- 
ever, these narrow and obstinate views arc 
being relaxed through the persistent efforts 
of the best of scholars, scientists, and think- 
ers; and both sides of the controversy are 
coming to that point where they can see that 
scientific truth and religious truth are the chil- 
dren of The Real Truth, God Himself. 

Taking the testimony of the Scriptures in 
the word "day" by giving it a figurative mean- 
ing as simply an unfixed division of time In- 
stead of the actual twenty-four hours such 
as we know, and taking the testimony of the 
earth itself, both are in complete harmony. 

Genesis opens with the statement of the be- 
ginning of creation in the remotest ages and 
then passes to the preparation of the earth 
for the coming of man. This took six periods, 
which Moses, in the figurative language of 
his time, called days. This is the Bible testi- 
mony. On the part of the earth, the forma- 
tion of the globe shows the existence of six 
distinct geological periods or "days" of un- 
known extent, but at least thousands of years, 
from the oldest of the rocks down to those 
formed in the latter part of the sixth period, 
when man made his appearance. Each one of 
'hese periods has characteristics which agree 
jv^ith the statements Moses made with regard 
to the development of creation. A very won- 
derful evidence of this is to be found in the 
period wherein coal was made. The rocks 
belonging to it show many specimens of the 
wood and trees from which the coal was 
formed. This wood shows no rings to tell 
of sudden or halted growth due to the in- 
crease of heat and light in summer and the 
decrease in winter, and indicates that there 
was a uj.i\form temperature and very little or 
very pale tight, doubtless due to the vast, con- 
tinuous i\)g& that then covered the earth. 
Coal was made on the fourth day, since it 
comes in the fourth period of rocks. Moses's 
account tells of the lifting of great fogs at 
the latter part of the fourth day and the final 
letting-in of sunshine. 

References. — Genesis i and 2, 

CROSS. 

Cross. An upright stake with one or more 
transverse pieces ; also a burden or an inflic- 



tion. The use of the cross for the execution 
of criminals dates from very early times, 
probably originating with the Egyptians many 
centuries before the time of Christ, by which 
period it had come into general vogue among 
all nations. Crucifixion was regarded as the 
most terrible of all forms of punishment, and 
the cross itself was the symbol of extreme 
pain and ignominy. In Christian times it soon 
became the S3'mbol of martyrdom and redemp- 
tion. Death after crucifixion was a matter 
dependent upon the constitution of the suf- 
ferer and the nature of the treatment he re- 
ceived. Often life continued for forty-eight 
hours, while again a spear-thrust or the break- 
ing of the legs of the victim ended his misery 
through the mercy of the executioners. 

REFERENCES. 

Christ's Death on the Cross. 

And when they were come to the 
place which is called Calvary, there they 
crucified him, and the malefactors, one 
on the right hand, and the other on the 
left. (Luke 23: 33.) 

And being found in fashion as a 
man, he humbled himself, and became 
obedient unto death, even the death of 
the cross. (Philippians 2:8.) 

Looking unto Jesus the author auu 
finisher of our faith; who for the joy 
that was set before him endured the 
cross, despising the shame, and is set 
down at the right hand of the throne 
of God. (Hebrews 12: 2.) 

Power of Christ's Cross. 

For Christ sent me not to baptize, 
but to preach the Gospel ; not with wis- 
dom of words, lest the Cross of Christ 
should be made of none effect. 

For the preaching of the Cross is 
to them that perish foolishness: but 
unto us which are saved it is the 
power of God. (i Corinthians i: 17, 
18.) 



154 



CROWN 



THE COMPREHENSIVE ANALYSIS 



CURSE 



Cross to Be Taken Up. 

And he that taketh not his cross, and 
followeth after me, is not worthy of 
me. (Matthew lo: 38.) 

Then said Jesus unto his disciples, // 
any man will come after me, let him 
deny himself, and take up his cross, and 
follow me. 

For whosoever will save his life, shall 
lose it: and zvhosoever will lose his life 
for my sake, shall find it. (Matthew 
16: 24, 25.) 

CROWN. 

Crown. An emblem of sovereignty worn 
on the head by kings and queens. The an- 
cient nations were almost exclusively long- 
haired, and men and women wore a fillet or 
band to keep the hair from falling over the 
eyes. To distinguish rulers from the com- 
mon people the fillets and bands worn by such 
individuals were rich in ornament, growth of 
the custom gradually bringing about the use 
of heavy metal and jeweled crowns for mon- 
archs and reigning princes. The Bible is full 
of references to crowns, both literal and fig- 
urative. 

REFERENCES. 

And the soldiers platted a crown of 
thorns, and put it on his head, and they 
put on him a purple robe. 

And said. Hail king of the Jews : and 
they smote him with their hands. (John 
19:2,3.) 

Henceforth there is laid up for me a 
crown of righteousness, which the Lord 
the righteous judge shall give me at 
that day: and not to me only, but unto 
them also that love his appearing. (2 
Timothy 4:8.) 

Blessed is the man that endureth 
temptation: for when he is tried, he 
shall receive the crown of life, which 
the Lord hath promised to them that 
love him. (James i: 12.) 

Fear none of those things which thou 



shalt suffer: behold, the devil shall cast 
some of you into prison, that ye may be 
tried, and ye shall have tribulation ten 
days: be thou faithful unto death, and 
I will give thee a crown of life. (Reve- 
lation 2: 10.) 

And every man that striveth for the 
mastery, is temperate in all things : 
Now they do it to obtain a corruptible 
crown, but we an incorruptible. (i 
Corinthians 9: 25.) 

CRUELTY. 

Cru'el-ty — the wilful infliction of injury 
either physical or otherwise upon others ; in- 
humanity. The Bible teaches that cruelty is 
a sin and warns against it. 

REFERENCES. 

The merciful man doeth good to his 
own soul ; but he that is cruel troubleth 
his own flesh. (Proverbs 11: 17.) 

A righteous man regardeth the life 
of his beast: but the tender mercies of 
the wicked are cruel. (Proverbs 12: 
10.) 

As for his father, because he cruelly 
oppressed, spoiled his brother by vio- 
lence, and did that which is not good 
among his people, lo, even he shall die 
in his iniquity. (Ezekiel 18: 18.) 

CURSE. CURSED. CURSING. (See Ac- 
cursed.) 
Curse. Curs'ed. . Curs'ing. To curse 

is to imprecate or wish evil to a person. It is 

also a solemn invocation of divine vengeance, 

and that vengeance itself. 

REFERENCES. 
The Divine Curse. 

And unto Adam he said, Because 
thou hast hearkened unto the voice of 
thy wife, and hast eaten of the tree of 
which I commanded thee, saying. Thou 
shalt not eat of it : cursed is the ground 



'55 



CYRUS 



THE COMPREHENSIVE ANALYSIS 



DAMNATION 



for thy sake; in sorrow shalt thou eat 
of it all the days of thy life. (Genesis 

3:17-) 

And now art thou cursed from the 

earth, which hath opened her mouth to 

receive thy brother's blood from thy 

hand. (Genesis 4: 11.) 

Behold, I set before you this day a 
blessing and a curse: 

A blessing, if ye obey the command- 
ments of the Lord your God which I 
command you this day; 

And a curse, if ye will not obey the 
commandments of the Lord your God. 
( Deuteronomy 1 1 : 26-28. ) 

Human Cursing Forbidden. 

And he that curseth his father or his 
mother, shall surely be put to death. 
(Exodus 21 : 17.) 

As he loved cursing, so let it come 
unto him: as he delighted not in bless- 
ing, so let it be far from him. (Psalm 
109: 17.) 

Out of the same mouth proceedeth 
blessing and cursing: my brethren, 
these things ought not so to be. (James 
3: 10.) 

But I say unto you, Love your ene- 
mies, bless them that curse you, do good 
to them that hate you, and pray for them 
zvhich despitefully use you, and perse- 
cute you. (Matthew 5: 44.) 

Bless them which persecute you, 
bless, and curse not. (Romans 12: 
14.) 

Additional References. — Deuteronomy 27; 
Proverbs ii: 26; 27: 14; Matthew 25: 41; 
Galatians 3 : 10 ; 2 Peter 2 : 14. 

CYRUS. 

Cy'rus — a form of a word the exact mean- 
ing and origin of which is unknown, but prob- 
ably meaning "Sun"; the name of two kings 
of Persia, one of whom, Cyrus the Great or 



Elder, freed the Israelites from the bondage 
of the Babylonians. This prince lived about 
590 B.C., and from the rulership of petty 
principality raised himself to the throne of 
the greatest empire of the times. He was 
very favorable to the Jews, and fulfilled the 
prophecy of Isaiah as the deliverer of Judah. 

References. — Isaiah 44 : 28 ; 45 : I ; Daniel 
6: 28; 10: I. 



DAQON. 

Da'gon — the name of one of the gods of 
the Philistines, a sort of half-man, half-fish. 
The principal seat of his worship was Ashdod. 
His temple was not destroyed until about 150 
years before Christ's time. 

References. — Judges 16: 23; i Samuel 5: 
3, 4; I Chronicles 10: 10. 

DAMASCUS. 

Da-mas'cus — a famous city of Syria and 
probably the oldest town in the world. It 
existed as early as the days of Abraham and 
is said to have been founded by that patriarch. 
No mention is made of it in the Bible from 
the time of Abraham to that of David, a pe- 
riod of about 800 years, but thereafter men- 
tion of it is frequent. It is especially notable 
by reason of the fact that Paul's conversion 
took place near it. It is still a thriving place 
and contains about 150,000 inhabitants. Its 
history since the time of Christ has been a re- 
markable one, by reason of the magnificence 
of the princes that have made it their capital 
and the battles that have been fought for its 
possession. It always has been noted for the 
richness and fineness of its silks, linens, em- 
broideries, and the high quality of the weapons 
its armories turned out. Its location, climate, 
and fertility are historical for excellence. 

DAMNATION. 

Dam-na'tion — a word often used in Scrip- 
ture, but with various shades of meaning: 
(i) eternal punishment and total loss of the 
soul divinely inflicted for some great sin; (2) 
judgment; (3) punishment, which may be 
"greater damnation" or, by inference, damna- 
tion of a lesser sort. 



156 



DANIEL 



THE COMPREHENSIVE ANALYSIS 



DANIEL 



REFERENCES. 

He that believeth and is baptised, 
shall be saved, hut he that believeth not, 
shall he damned. (Mark i6: i6.) 

And shall come forth, they that have 
done good, unto the resurrection of life, 
and they that have done evil, unto the 
resurrection of damnation. (John 5: 
29.) 

And not rather as we be slanderous- 
ly reported, and as some affirm that we 
say, Let us do evil, that good may 
come? whose damnation is just. (Ro- 
mans 3:8.) 

Whosoever therefore resisteth the 
power, resisteth the ordinance of God: 
and they that resist, shall receive to 
themselves damnation. (Romans 13: 

2.) 

That they all might be damned who 
believe not the truth, but had pleasure 
in unrighteousness. (2 Thessalonians 
2: 12.) 

Having damnation, because they 
have cast off their first faith, (i Tim- 
othy 5: 12.) 

And through covetousness shall they 
with feigned words make merchandise 
of you, whose judgment now of a long 
time lingereth not, and their damna- 
tion slumbereth not. (2 Peter 2:3.) 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye devour zvidows' 
houses, and for a pretence make long 
prayer: therefore ye shall receive the 
greater damnation. (j\Iatthew 23: 
14.) 

DANIEL. 

Dan'iel — a form of a Hebrew word mean- 
ing "God is my judge." Daniel was the name 
of a remarkable Jewish prophet who lived 
about 550 B.C., and was the author of one 
of the books of the Bible. He was bom in 
princely rank in the tribe of Judah, and was 
one of the noble youths carried away into the 



Babylonian captivity. From the first he seems 
to have been a favorite among the Babylonians, 
doubtless because of his abilities, and was 
given the name of Belshatzar or Belteshazzar 
(favorite of Bel). He entered the service of 
Nebuchadnezzar, and rose to high govern- 
mental posts. His interpretations of the mon- 
arch's dreams are well known to readers of 
the Bible. After the fall of Babylon he still 
continued in high office under the Persian con- 
querors of Babylon. He is supposed to have 
died at Susa at the advanced age of ninety 
years. 

REFERENCES. 

And the king spake unto Ashpenaz 
the master of his eunuchs, that he 
should bring certain of the children of 
Israel, and of the king's seed, and of 
the princes ; 

Children in whom was no blemish, 
but well favoured, and skilful in all wis- 
dom, and cunning in knowledge, and 
understanding science, and such as had 
ability in them to stand in the king's 
palace, and whom they might teach the 
learning and the tongue of the Chal- 
deans. 

And the king appointed them a daily 
provision of the king's meat, and of 
the wine which he drank: so nourish- 
ing them three years, that at the end 
thereof they might stand before the 
king. 

Now, among these were of the chil- 
dren of Judah, Daniel, Hananiah, 
Mishael, and Azariah. (Daniel i : 3- 
6.) 

As for these four children, God gave 
them knowledge and skill in all learn- 
ing and wisdom: and Daniel had un- 
derstanding in all visions and dreams. 
(Daniel i : 17.) 

Then Daniel answered and said be- 
fore the king, Let thy gifts be to thy- 
self, and give thy rewards to another; 
yet I will read the writing imto the 



157 



DANIEL 



THE COMPREHENSIVE ANALYSIS 



DARKNESS 



king, and make known to him the in- 
terpretation. (Daniel 5: 17,) 

And this is the writing that was 
written, MENE, MENE, TEKEL, 
UPHARSIN. 

This is the interpretation of the 
thing: MENE; God hath numbered thy 
kingdom, and finished it. 

TEKEL; Thou art weighed in the 
balances, and art found wanting. 

PERES; Thy kingdom is divided 
and given to the Medes and Persians. 

Then commanded Belshazzar, and 
they clothed Daniel with scarlet, and 
put a chain of gold about his neck, and 
made a proclamation concerning him, 
that he should be the third ruler in the 
kingdom. 

In that night was Belshazzar the 
king of the Chaldeans slain. 

And Darius the Median took the 
kingdom, being about threescore and 
two years old. (Daniel 5 : 25-31.) 

It pleased Darius to set over the 
kingdom an hundred and twenty prin- 
ces, which should be over the whole 
kingdom ; 

And over these three presidents; of 
whom Daniel was first : that the princes 
might give accounts unto them, and the 
king should have no damage. 

Then this Daniel was preferred above 
the presidents and princes, because an 
excellent spirit was in him; and the 
king thought to set him over the whole 
realm. (Daniel 6: 1-3.) 

Then these men assembled, and found 
Daniel praying and making supplica- 
tion before his God. 

Then they came near, and spake be- 
fore the king concerning the king's de- 
cree; Hast thou not signed a decree, 
that every man that shall ask a petition 
of any god or man within thirty days, 
save of thee, O king, shall be cast into 



the den of lions? The king answered 
and said, The thing is true, according 
to the law of the Medes and Persians, 
which altereth not. (Daniel 6:11, 12.) 

Then the king commanded, and they 
brought Daniel, and cast him into the 
den of lions. Now the king spake and 
said unto Daniel, Thy God whom thou 
servest continually, he will deliver thee. 
(Daniel 6: 16.) 

Then was the king exceeding glad 
for him, and commanded that they 
should take Daniel up out of the den. 
So Daniel was taken up out of the den, 
and no manner of hurt was found upon 
him, because he believed in his God. 

And the king commanded, and they 
brought those men which had accused 
Daniel, and they cast them into the den 
of lions, them, their children, and their 
wives ; and the lions had the mastery of 
them, and brake all their bones in pieces 
or ever they came at the bottom of the 
den. (Daniel 6: 23, 24.) 

DARKNESS. (See Light.) 

Dark'ness — absence of light. Darkness 
in the physical sense is mentioned four times 
in Scripture: as having been existent at the 
time of the Creation, having been one of the 
plagues sent upon Egypt before and during 
the Exodus, and as having been a part of the 
convulsions of nature attending the Cruci- 
fixion. Figuratively, the word is often used 
to express ignorance or absence of the true 
religion. It is also used to express sin and 
misery as opposed to good and happiness. 

REFERENCES. 

Darkness on Earth. 

And the earth was without form, and 
void; and darkness was upon the face 
of the deep: and the Spirit of God 
moved upon the face of the waters. . 

And God said, Let there be light : and 
there was light. 



'58 



DARKNESS 



THE COMPREHENSIVE ANALYSIS 



DARKNESS 



And God saw the light, that it was 
good: and God divided the Hght from 
the darkness. (Genesis i: 2-4.) 

And the Lord said unto Moses, 
Stretch out thine hand toward heaven, 
that there may be darkness over the 
land of Egypt, even darkness which 
may be felt. 

And Moses stretched forth his hand 
toward heaven: and there was a thick 
darkness in all the land of Egypt three 
days. (Exodus 10: 21, 22.) 

Now from the sixth hour there was 
darkness over all the land unto the ninth 
hour. ( Matthew 27:45.) 

And the ansrel of God which went be- 



chains under darkness, unto the judg- 
ment of the great day. (Jude 1:6.) 

I 
Darkness of the Mind and Soul. ' 

Teach us what we shall say unto him ; 
for we cannot order our speech by rea- 
son of darkness. (Job 37: 19.) 

Who leave the paths of uprightness, 
to walk in the ways of darkness. 
(Proverbs 2: 13.) 

The wise man's eyes are in his head ; 
but the fool walketh in darkness: and 
I myself perceived also that one event 
happeneth to them all. (Ecclesiastes 
2: 14.) 

The people that walked in darkness 
fore the camp of Israel, removed, and \ have seen a great light : they that dwell 



went behind them; and the pillar of the 
cloud went from before their face, and 
stood behind them : 

And it came between the camp of the 



in the land of the shadow of death, 
upon them hath the light shined. (Isa- 
iah 9:2.) 

To open the blind eyes, to bring out 



Egyptians and the camp of Israel ; and j the prisoners from the prison, and them 



it was a cloud and darkness to them, 
but it gave light by night to these: so 
that the one came not near the other all 
the night. (Exodus 14: 19, 20.) 

Darkness Figurative of Punishment. 

But the children of the kingdom shall 
be cast out into outer darkness: there 
i shall be weeping and gnashing of teeth. 
(Matthew 8: 12.) 

Then said the King to the servants, 
Bind him hand and foot, and take him 
away, and cast him into outer darkness, 
there shall be weeping and gnashing of 
teeth. (Matthew 22: 13.) 

For if God spared not the Angels 
that sinned, but cast them down to hell, 
and delivered them into chains of dark- 
ness, to be reserved unto judgment. (2 
Peter 2:4.) 

And the Angels which kept not their 
first estate, but left their own habita- 
tion, he hath reserved in everlasting 



that sit in darkness out of the prison 
house. (Isaiah 42: 7.) , 

And the light shineth in darkness, 
and the darkness comprehended it not. 
(John 1:5.) 

And this is the condemnation, that 
light is come into the world, and men 
loved darkness rather than light, be- 
cause their deeds were evil. (John 3: 
19.) 

Then spake Jesus again unto them, 
saying, / am the light of the world: he 
that followeth nie, shall not walk in 
darkness, but shall have the light of life. 
(John 8: 12.) 

Then Jesus said unto them, Yet a lit- 
tle while is the light with you: walk 
while ye have the light, lest darkness 
come upon you: For he that walketh in 
darkness, knoweth not whither he go- 
eth. (John 12: 35.) 

The night is far spent, the day is at 
hand : let us therefore cast off the works 



159 



DAVID 



THE COMPREHENSIVE ANALYSIS 



DAVID 



of darkness, and let us put on the 
armour of light. (Romans 13: 12.) 

For God, who commanded the light 
to shine out of darkness, hath shined in 
our hearts, to give the light of the 
knowledge of the glory of God in the 
face of Jesus Christ, (i Corinthians 
4:6.) 

Be ye not unequally yoked together 
with unbelievers: for what fellowship 
hath righteousness with unrighteous- 
ness? and what communion hath light 
with darkness? (2 Corinthians 6: 14.) 

Powers of Darkness. 

When I was daily with you in the 
Temple, ye stretched forth no hands 
against me: but this is your hour, and 
the power of darkness. (Luke 22: 

53-) 

For we wrestle not against flesh and 
blood, but against principalities, against 
powers, against the rulers of the dark- 
ness of this world, against spiritual 
wickedness in high places. ( Ephesians 
6: 12.) 

Who hath delivered us from the pow- 
er of darkness, and hath translated us 
into the kingdom of his dear Son. 
(Colossians i : 13.) 

DAVID. (See Absalom, Bathsheba, Saul, 

Solomon, etc.) 

Da'vid — a form of a Hebrew word mean- 
ing "beloved." The name of one of the great- 
est, most human, most romantic, and most in- 
teresting figures in the Bible. David was the 
son of Jesse, a leading man of the tribe of 
Judah, and was born in Bethlehem about the 
year 1084 B.C., the youngest of a number of 
sons. In his early life he tended his father's 
flocks and was anointed as the successor of 
Saul as king while he was leading this life. 
Later he went to Saul's court, was a musician 
there, and during one of the wars with the 
Philistines performed a great feat of arms in 
the slaying of Goliath. After this, and be- 



cause of his deeds, Saul grew jealous of the 
bravery and popularity of the youth, and he 
was compelled to flee for his life, becoming 
the leader of a band of discontented Israelites. 
For a considerable period he was treated as 
an outlaw, and hunted by his powerful enemy, 
the king, to whom he showed the greatest 
magnanimity. At the death of Saul David 
became king of Judah. More than seven 
years later, after wars between the supporters 
of David and those of Ishbosheth, who had 
reigned over the other tribes of Israel after 
Saul's death, David came to the kingship of 
the entire nation. 

He reigned over united Israel for thirty- 
three years, and, as a monarch was almost 
above reproach. The period was a most crit- 
ical one for the Jews, marking a sort of a 
transitional stage from the old to a new civ- 
ilization. David, with his ability as a soldier 
and statesman, succeeded in consolidating the 
people and extending the national prestige and 
influence. The kingdom he left to his son, 
Solomon, although it had been threatened by 
serious foreign wars and the rebellions of 
his elder sons, Absalom and Adonijah, was 
compact and powerful, and a splendid foun- 
dation for the magnificence which later char- 
acterized it under the great Solomon. 

David's character, in many ways, was a 
most remarkable one. Few men have suc- 
ceeded in doing well even one of the dozen 
different things that he did. He was a shep- 
herd, a soldier, a poet, prophet, priest, king, 
administrator, a statesman, a heroic leader, a 
staunch friend, and a most devoted father. 
Into all of these roles he threw his immense 
energy. It can be imagined that a man who 
could achieve such things must have been 
one of strong passions. This is true. David 
had great faults, largely ones that came from 
strong passions and impetuous traits of dis- 
position. But at the same time he had qual- 
ities of soul that were noDle. His piety was 
sublime, and when he sinned his remorse and 
repentance were of the deepest sort. That he 
struggled against temptation we know from 
his writings and from the chronicles others 
have left. From the Psalms that he wrote, 
baring his whole soul to his Creator, millions 
of people have received comfort and uplift, 
and will continue to receive them until the 



160 



DAVID 



THE COMPREHENSIVE ANALYSIS 



DAVID 



end of time. David appears to us, in all that 
we can read or learn of him through study, 
as one of the most human of all characters in 
the Bible. His devotion to his people and his 
years of ministry for their good, his depend- 
ence upon God and his piety, and his con- 
tinual pointing of the vi^ay to a higher reli- 
gious life make him a fitting type of the Christ 
that was to come from his family a thousand 
years after his death. This occurred when 
he was seventy years old. He was buried in 
Jerusalem, in a tomb which afterwards be- 
came the tomb of the Jewish kings. The only 
word-picture we have descriptive of him 
shows that in his youth he was good-looking, 
short of stature, light in complexion, and that 
he had red hair and blue eyes. 

REFERENCES. 
David's Life. 

And Jesse begat his first-born Eliab, 
and Abinadab the second, and Shimma 
the third, 

Nethaneel the fourth, Raddai the 
fifth, 

Ozem the sixth, David the seventh, 
(i Chronicles 2: 13-15.) 

Then Samuel took the horn of oil, 
and anointed him in the midst of his 
brethren: and the Spirit of the Lord 
came upon David from that day for- 
ward. So Samuel rose up, and went 
to Ramah. (i Samuel 16: 13,) 

And David came to Saul, and stood 
before him: and he loved him greatly; 
and he became his armourbearer. (i 
Samuel 16: 21.) 

So David prevailed over the Philis- 
tine with a sling and with a stone, and 
smote the Philistine, and slew him ; but 
there was no sword in the hand of 
David. 

Therefore David ran, and stood upon 
the Philistine, and took his sword, and 
drew it out of the sheath thereof, and 
slew him, and cut off his head there- 
with. And when the Philistines saw 
11 16 



their champion was dead, they fled. ( i 
Samuel 17: 50, 51.) 

Then Jonathan and David made a 
covenant, because he loved him as his 
own soul, (i Samuel 18: 3.) 

And Saul was very wroth, and the 
saying displeased him; and he said. 
They have ascribed unto David ten 
thousands, and to me they have ascribed 
but thousands: and what can he have 
more but the kingdom ? (i Samuel 18: 

8-) 

And Saul sought to smite David even 
to the wall with the javelin; but he 
slipped away out of Saul's presence, 
and he smote the javelin into the wall: 
and David fled, and escaped that night, 
(i Samuel 19: 10.) 

David therefore departed thence, and 
escaped to the cave Adullam : and when 
his brethren and all his father's house 
heard it, they went down thither to him. 

And every one that was in distress, 
and every one that was in debt, and 
every one that was discontented, gath- 
ered themselves unto him; and he be- 
came a captain over them: and there 
were with him about four hundred men. 
(i Samuel 22: i, 2.) 

And the men of David said unto him. 
Behold the day of which the Lord said 
unto thee. Behold, I will deliver thine 
enemy into thine hand, that thou may- 
est do to him as it shall seem good unto 
thee. Then David arose, and cut off 
the skirt of Saul's robe privily. (i 
Samuel 24: 4.) 

So David took the spear and the cruse 
of water from Saul's bolster; and they 
gat them away, and no man saw it, nor 
knew it, neither awaked : for they were 
all asleep ; because a deep sleep from the 
Lord was fallen upon them, (i Sam- 
uel 26: 12.) 

And the men of Judah came, and 



DAVID 



THE COMPREHENSIVE ANALYSIS 



DAViD 



there they anointed David king over the 
house of Judah. And they told David, 
saying, That the men of Jabesh-gilead 
were they that buried Saul. 

And David sent messengers unto the 
men of Jabesh-gilead, and said unto 
them. Blessed be ye of the Lord, that ye 
have shewed this kindness unto your 
lord, even unto Saul, and have buried 
him. (2 Samuel 2: 4, 5.) 

Now there was long war between the 
house of Saul and the house of David: 
but David waxed stronger and strong- 
er, and the house of Saul waxed weak- 
er and weaker. (2 Samuel 3:1.) 

And they brought the head of Ish- 
bosheth unto David to Hebron, and 
said to the king, Behold the head of 
Ish-bosheth the son of Saul thine ene- 
my, which sought thy life ; and the Lord 
hath avenged my lord the king this day 
of Saul, and of his seed. (2 Samuel 4: 
8.) 

So all the elders of Israel came to 
the king to Hebron; and king David 
made a league with them in Hebron 
before the Lord: and they anointed 
David king over Israel. 

David was thirty years old when he 
began to reign, and he reigned forty 
years. 

In Hebron he reigned over Judah 
seven years and six months: and in 
Jerusalem he reigned thirty and three 
years over all Israel and Judah. (2 
Samuel 5: 3-5.) 

And it came to pass, when the king 
sat in his house, and the Lord had given 
him rest round about from all his ene- 
mies, 

That the king said unto Nathan the 
prophet. See now, I dwell in an house 
of cedar, but the ark of God dwelleth 
within curtains. (2 Samuel 7: i, 2.) 

And it came to pass the same night. 



that the word of God came to Nathan, 
saying. 

Go and tell David my servant, Thus 
saith the Lord, Thou shalt not build me 
an house to dwell in. ( i Chronicles 17 : 

3, 4-) 

And it shall come to pass, when thy 
days be expired that thou must go to 
be with thy fathers, that I will raise 
up thy seed after thee, which shall be of 
thy sons; and I will establish his king- 
dom. 

He shall build me an house, and I will 
establish his throne for ever. ( i 
Chronicles 17: 11, 12.) 

And it came to pass in an evening- 
tide, that David arose from off his bed, 
and walked upon the roof of the king's 
house: and from the roof he saw a 
woman washing herself; and the wom- 
an was very beautiful to look upon. 

And David sent and inquired after 
the woman. And one said. Is not this 
Bath-sheba the daughter of Eliam, the 
wife of Uriah the Hittite? (2 Samuel 
11:2,3.) 

Wherefore hast thou despised the 
commandment of the Lord, to do evil 
in his sight? thou hast killed Uriah the 
Hittite with the sword, and hast taken 
his wife to be thy wife, and hast slain 
him with the sword of the children of 
Ammon. 

Now therefore the sword shall never 
depart from thine house; because thou 
hast despised me, and hast taken the 
wife of Uriah the Hittite to be thy wife. 
(2 Samuel 12: 9, 10.) 

And David said unto Nathan, I have 
sinned against the Lord. And Nathan 
said unto David, The Lord also hath 
put away thy sin ; thou shalt not die. 

Howbeit, because by this deed thou 
hast given great occasion to the ene- 
mies of the Lord to blaspheme, the child 






162 



DAVID 



THE COMPREHENSIVE ANALYSIS 



DAVID 



also that is born unto thee shall surely 
die. (2 Samuel 12: 13, 14.) 

And on this manner did Absalom to 
all Israel that came to the king for judg- 
ment : so Absalom stole the hearts of 
the men of Israel. (2 Samuel 15: 6.) 

But Absalom sent spies throughout 
all the tribes of Israel, saying, As soon 
as ye hear the sound of the trumpet, 
then ye shall say, Absalom reigneth in 
Hebron. (2 Samuel 15: 10.) 

And Absalom sent for Ahithophel 
the Gilonite, David's counsellor, from 
his city, even from Giloh, while he of- 
fered sacrifices. And the conspirac}^ 
was strong; for the people increased 
continually with Absalom, 

And there came a messenger to 
David, saying, The hearts of the men 
of Israel are after Absalom. 

And David said unto all his servants 
that were with him at Jerusalem, Arise, 
and let us flee ; for we shall not else es- 
cape from Absalom: make speed to de- 
part, lest he overtake us suddenly, and 
bring evil upon us, and smite the city 
with the edge of the sword. (2 Samuel 
15: 12-14.) 

And the king went forth, and all the 
people after him, and tarried in a place 
that was far off. (2 Samuel 15:17.) 

And David numbered the people that 
were with him, and set captains of thou- 
sands and captains of hundreds over 
them. 

And David sent forth a third part of 
the people under the hand of Joab, and 
a third part under the hand of Abishai 
the son of Zeruiah, Joab's brother, and 
a third part under the hand of Ittai the 
Gittite. And the king said unto the 
people, I will surely go forth with you 
myself also. 

But the people answered, Thou shalt 
not go forth: for if we flee away, they 



will not care for us; neither if half of 
us die, will they care for us: but now 
thou art worth ten thousand of us: 
therefore now it is better that thou suc- 
cour us out of the city. 

And the king said unto them. What 
seemeth you best I will do. And the 
king stood by the gate side, and all the 
people came out by hundreds and by 
thousands. 

And the king commanded Joab and 
Abishai and Ittai, saying. Deal gently 
for my sake with the young man, even 
with Absalom. And all the people 
heard when the king gave all the cap- 
tains charge concerning Absalom. 

So the people went out into the field 
against Israel: and the battle was in 
the wood of Ephraim ; 

Where the people of Israel were slain 
before the servants of David, and there 
was there a great slaughter that day of 
twenty thousand men. (2 Samuel 18: 

1-7- ) 

And a certain man saw it, and told 

Joab, and said, Behold, I saw Absa- 
lom hanged in an oak. (2 Samuel 18: 
10.) 

Then said Joab, I may not tarry thus 
with thee. And he took three darts in 
his hand, and thrust them through the 
heart of Absalom, while he was yet 
alive in the midst of the oak. 

And ten young men that bare Joab's 
armour compassed about and smote 
Absalom, and slew him. (2 Samuel 18: 

14, I5-) 

And the king was much moved, and 
went up to the chamber over the gate, 
and wept : and as he went, thus he said, 
O my son Absalom! my son, my son 
Absalom! would God I had died for 
thee, O Absalom, my son, my son! (2 
Samuel 18: 33.) 

And again the anger of the Lord was 



163 



DAVID 



THE COMPREHENSIVE ANALYSIS 



DEACON 



kindled against Israel, and he moved 
David against them to say, Go, number 
Israel and Judah, 

For the king said to Joab the captain 
of the host, which was with him, Go 
now through all the tribes of Israel, 
from Dan even to Beer-sheba, and num- 
ber ye the people, that I may know the 
number of the people. (2 Samuel 24: 

Then Adonijah the son of Haggith 
exalted himself, saying, I will be king: 
and he prepared him chariots and horse- 
men, and fifty men to run before him. 

And his father had not displeased 
him at any time in saying. Why hast 
thou done so? and he also was a very 
goodly man; and his mother bare him 
after Absalom, (i Kings i : 5, 6.) 

Then king David answered and said, 
Call me Bath-sheba. And she came into 
the king's presence, and stood before 
the king. 

And the king sware, and said. As the 
Lord liveth, that hath redeemed my 
soul out of all distress. 

Even as I sware unto thee by the 
Lord God of Israel, saying. Assuredly 
Solomon thy son shall reign after me, 
and he shall sit upon my throne in my 
stead; even so will I certainly do this 
day. 

Then Bath-sheba bowed with her face 
to the earth, and did reverence to the 
king, and said, Let my lord king David 
live for ever, (i Kings i : 28-31.) 

And Zadok the priest took a horn of 
oil out of the tabernacle, and anointed 
Solomon. And they blew the trumpet; 
and all the people said, God save king 
Solomon. ( I Kings i : 39. ) 

Now the days of David drew nigh 
that he should die ; and he charged Sol- 
omon his son, saying, 

I go the way of all the earth : be thou 



strong therefore, and shew thyself a 
man; 

And keep the charge of the Lord thy 
God, to walk in his ways, to keep his 
statutes, and his commandments, and 
his judgments, and his testimonies, as 
it is written in the law of Moses, that 
thou mayest prosper in all that thou do- 
est, and whithersoever thou turnest thy- 
self, (i Kings 2: 1-3.) 

So David slept with his fathers, and 
was buried in the city of David. . 

And the days that David reigned ! 

over Israel were forty years : seven 

years reigned he in Hebron, and thirty 

and three years reigned he in Jerusa 
lem. (i Kings 2: 10, 11.) 



DEACON. 

Dea'con — an English form of a Greek 
word meaning "ministrant," "helper," or "as- 
sistant." In the early days of the Apostolic 
Church certain officers who were called dea- 
cons were appointed to assist the apostles and 
chiefs, by carrying the bread and wine at com- 
munion, receiving contributions, caring for 
church property, reading, teaching, and cate- 
chising. There is no doubt that there was a 
limit to their work and that certain ministra- 
tions were denied to them. They were or- 
dained or set apart, however, by the laying-on 
of hands. In modern times, the office is pretty 
much the same as in the early Church. Some 
of the denominations make the second order 
of their clergy deacons. The Baptists and 
allied faiths do not regard the deacon as a 
separate order of the ministry, but elect lay- 
men to the office. 

REFERENCES. 

And in those days when the number 
of the Disciples was multiplied, there 
arose a murmuring of the Grecians 
against the Hebrews, because their 
widows were neglected in the daily 
ministration. 

Then the twelve called the multitude 
of the Disciples unto them, and said, L- 



I 



i 



164 



DEAD SEA 



THE COMPREHENSIVE ANALYSIS 



DEATH 



I is not reason that we should leave the 
word of God, and serve tables. 
Wherefore brethren, look ye out 
among you seven men of honest report, 
full of the Holy Ghost, and wisdom, 
whom we may appoint over this busi- 
ness. 

But we will give ourselves contin- 
ually to prayer, and to the ministry of 
the word. 

And the saying pleased the whole 
multitude: and they chose Stephen, a 
man full of faith and of the Holy Ghost, 
and Philip, and Prochorus, and Nica- 
nor, and Timon, and Permenas, and 
Nicolas a proselyte of Antioch. 

Whom they set before the Apostles: 
and when they had prayed, they laid 
their hands on them. (Acts 6: i-6.) 

Likewise must the deacons be grave, 
not doubletongued, not given to much 
wine, not greedy of filthy lucre ; 

Holding the mystery of the faith in 
a pure conscience. 

And let these also first be proved; 
then let them use the office of a deacon, 
being found blameless. 

Even so must their wives be grave, 
not slanderers, sober, faithful in all 
things. 

Let the deacons be the husbands of 
one wife, ruling their children and their 
own houses well. 

For they that have used the office of 
a deacon well purchase to themselves a 
good degree, and great boldness in the 
faith which is in Christ Jesus. ( i Tim- 
othy 3: 8-13.) 

DEAD SEA, (See Salt Sea.) 

DEATH. (See Resurrection.) 

Death — the cessation of life. The Bible 
has to do with two kinds of life — natural and 
spiritual — and therefore with two kinds of 



death — natural and spiritual. Natural dead 
are those from whom the breath of life has 
passed ; spiritual dead are those from whom 
the breath of the spirit has passed — those 
steeped in wickedness and sin, or void of 
grace. Christ abolished death in that he arose 
from the dead and is able to raise mankind 
from the same state to everlasting life. The 
Bible is full of references both to the natural 
and spiritual types of death, and to the nat- 
ural and spiritual resurrections. 

REFERENCES. 
General. 

There the wicked cease from trou- 
bling; and there the weary be at rest. 
(Job 3: 17.)^ 

So man lieth down, and riseth not: 
till the heavens be no more, they shall 
not awake, nor be raised out of their 
sleep. (Job 14: 12.) 

For in death there is no remembrance 
of thee ; in the grave who shall give thee 
thanks? (Psalm 6:5.) 

Then shall the dust return to the 
earth as it was : and the spirit shall re- 
turn unto God who gave it. (Ecclesi- 
astes 12: 7.) 

For the grave cannot praise thee, 
death cannot celebrate thee: they that 
go down into the pit cannot hope for 
thy truth. (Isaiah 38: 18.) 

Resurrection of the Dead. 

And though after my skin worms de- 
stroy this body, yet in my flesh shall I 
see God. (Job 19: 26.) 

But God will redeem my soul from 
the power of the grave: for he shall 
receive me. Selah. (Psalm 49: 15.) 

Thy dead men shall live, together 
with my dead body shall they arise. 
Awake and sing", ye that dwell in dust : 
for thy dew is as the dew of herbs, and 
the earth shall cast out the dead. (Isa- 
iah 26: 19. ") 



165 



DEATH 



THE COMPREHENSIVE ANALYSIS 



DEATH 



And many of them that sleep in the 
dust of the earth shall awake, some to 
everlasting life, and some to shame and 
everlasting contempt. (Daniel 12: 2.) 

Verily, verily I say unto you, The 
hour is coming, and now is, when the 
dead shall hear the voice of the Son of 
God: and they that hear shall live. 
(Johns: 25.) 

Now if Christ be preached that he 
rose from the dead, how say some 
among you that there is no resurrection 
of the dead ? 

But if there be no resurrection of the 
dead, then is Christ not risen. ( i 
Corinthians 15: 12, 13.) 

Persons Raised from the Dead. 

By Elijah: 

And the Lord heard the voice of Eli- 
jah ; and the soul of the child came into 
him again, and he revived, (i Kings 

17: 22.) 

By Elisha: 

And he went up, and lay upon the 
child, and put his mouth upon his 
mouth, and his eyes upon his eyes, and 
his hands upon his hands: and he 
stretched himself upon the child; and 
the flesh of the child waxed warm. (2 
Kings 4: 34-) 

And it came to pass, as they were 
burying a man, that behold, they spied 
a band of men; and they cast the man 
into the sepulchre of Elisha: and when 
the man was let down, and touched the 
bones of Elisha, he revived, and stood 
up on his feet. (2 Kings 13: 21.) 

By Christ: 

He said unto them, Give place, for 
the maid is not dead, hut sleepeth. And 
they laughed him to scorn. 

But when the people were put forth, 
he went in, and took her by the hand: 



and the maid arose. (Matthew 9: 24, 

25-) 

And he came and touched the bier: 

and they that bare him stood still. And 
he said, Young man, I say unto thee. 
Arise. 

And he that was dead sat up, and 
began to speak. And he delivered him 
to his mother. (Luke 7: 14, 15.) 

And when he thus had spoken, he 
cried with a loud voice, Lazarus, come 
forth. 

And he that was dead came forth, 
bound hand and foot with graveclothes : 
and his face was bound about with a 
napkin. Jesus saith unto them. Loose 
him, and let him go. (John 1 1 : 43, 
44-) 

By Peter: 

But Peter put them all forth, and 
kneeled down, and prayed, and turning 
him to the body, said, Tabitha, arise. 
And she opened her eyes, and when she 
saw Peter, she sat up. 

And he gave her his hand, and lift 
her up: and when he had called the 
Saints and widows, presented her alive. 
(Acts 9: 40, 41.) 

By Paul: 

And there sat in a window a certain 
young man named Eutychus, being 
fallen into a deep sleep: and as Paul 
was long preaching, he sunk down with 
sleep, and fell down from the third loft, 
and was taken up dead. 

And Paul went down, and fell on 
him, and embracing him, said. Trouble 
not yourselves, for his life is in him. 

When he therefore was come up 
again, and had broken bread, and eat- 
en, and talked a long while, even till 
break of day, so he departed. 

And they brought the young man 



166 



DEATH 



THE COMPREHENSIVE ANALYSIS 



DEATH 



alive, and were not a little comforted. 
(Acts 20: 9-12.) 

Death Consequence of the Fall. 

But of the tree of the knowledge of 
good and evil, thou shalt not eat of it: 
for in the day that thou eatest thereof 
thou shalt surely die. (Genesis 2: 

In the sweat of thy face shalt thou 
eat bread, till thou return unto the 
ground; for out of it wast thou taken: 
for dust thou art, and unto dust shalt 
thou return. (Genesis 3: 19.) 

Wherefore, as by one man sin en- 
tered into the world, and death by sin ; 
and so death passed upon all men, for 
that all have sinned. ( Romans 5 : 

12.) 

For the wages of sin is death ; but the 
gift of God is eternal life through Jesus 
Christ our Lord. (Romans 6: 23.) 

For since by man came death, by man 
came also the resurrection of the dead. 

For as in Adam all die, even so in 
Christ shall all be made alive. ( i 
Corinthians 15: 21, 22.) 

Death Universal. 

Man that is born of a woman is of 
few days, and full of trouble. 

He Cometh forth like a flower, and is 
cut down: he fleeth also as a shadow, 
and continueth not. (Job 14: i, 2.) 

What man is he that liveth, and shall 
not see death? shall he deliver his soul 
from the hand of the grave? Selah. 
(Psalm 89: 48.) 

There is no man that hath power 
over the spirit to retain the spirit: 
neither hath he power in the day of 
death : and there is no discharge in that 
war; neither shall wickedness deliver 
those that are given to it. ( Ecclesiastes 
8:8.) 



Death Characterized. 

Before I go whence I shall not re- 
turn, even to the land of darkness, and 
the shadow of death ; 

A land of darkness, as darkness it- 
self ; and of the shadow of death, with- 
out any order, and where the light is as 
darkness. (Job 10: 21, 22.) 

When a few years are come, then I 
shall go the way whence I shall not re- 
turn. (Job 16: 22.) 

Yea, though I walk through the val- 
ley of the shadow of death, I will fear 
no evil: for thou art with me; thy rod 
and thy staff they comfort me. ( Psalm 

23: 4-) 

Whatsoever thy hand findeth to do, 
do it with thy might; for there is no 
work, nor device, nor knowledge, nor 
wisdom, in the grave, whither thou go- 
est. ( Ecclesiastes 9 : 10.) 

Death as Punishment. 

Whoso sheddeth man's blood, by 
man shall his blood be shed : for in the 
image of God made he man. (Genesis 
9:6.) 

And set two men, sons of Belial, be- 
fore him, to bear witness against him, 
saying-. Thou didst blaspheme God and 
the king. And then carry him out and 
stone him, that he may die. ( i Kings 
21 : 10.) 

For God commanded, saying. Hon- 
our thy father and mother: And he that 
cursefh father or motUer, let him die the 
death. (Matthew 15: 4.) 

Death Vanquished by Christ. 

Knowing that Christ being raised 
from the dead dieth no more, death 
hath no more dominion over him. (Ro- 
mans 6:9.) 

But is now made manifest by the ap- 



[67 



DEATH 



THE COMPREHENSIVE ANALYSIS 



DEATH 



pearing of our Saviour Jesus Christ, 
who hath aboHshed death, and hath 
brought life and immortahty to Hght 
through the gospel. (2 Timothy i : 
10.) 

Exhortations Concerning Death. 

In those days was Hezekiah sick unto 
death. And the prophet Isaiah the son 
of Amoz came to him, and said unto 
him, Thus saith the Lord, Set thine 
house in order; for thou shalt die, and 
not live. (2 Kings 20: i.) 

The days of our years are threescore 
years and ten; and if by reason of 
strength they be fourscore years, yet 
is their strength labour and sorrow; 
for it is soon cut off, and we fly away. 
(Psalm 90: 10.) 

For all flesh is as grass, and all the 
glory of man as the flower of grass. 
The grass withereth, and the flower 
thereof f alleth away. ( i Peter i : 24. ) 

Persons Exempted from Death. 

Enoch: 

And Enoch walked with God : and he 
was not; for God took him. (Genesis 
5:24.) 

By faith Enoch was translated, that 
he should not see death, and was not 
found, because God had translated him : 
For before his translation he had this 
testimony, that he pleased God. (He- 
brews II : 5.) 

Elijah: 

And it came to pass, as they still went 
on, and talked, that behold, there ap- 
peared a chariot of fire, and horses of 
fire, and parted them both asunder; and 
Elijah went up by a whirlwind into 
heaven. ( 2 Kings 2 : 11.) 



Spiritual Death and Deliverance There= 
from. 

But Jesus said unto him, Follozv me, 
and let the dead bury their dead. (Mat- 
thew 8: 22.) 

To give light to them that sit in 
darkness, and in the shadow of death, 
to guide our feet into the way of peace. 
(Luke 1 : 79.) 

Then Jesus said unto them. Verily, 
verily, I say unto you. Except ye eat 
the flesh of the Son of man, and drink 
his blood, ye have no life in you. ( John 

6:53-) 

For if by one man's offence death 

reigned by one, much more they which 

receive abundance of grace and of the 

gift of righteousness, shall reign in life 

by one, Jesus Christ. (Romans 5 : 17.) 

Know ye not, that to whom ye yield 
yourselves servants to obey, his serv- 
ants ye are to whom ye obey; whether 
of sin unto death, or of obedience unto 
righteousness? (Romans 6: 16.) 

For to be carnally minded, is death: 
but to be spiritually minded, is life and 
peace. (Romans 8:6.) 

And you hath he quickened who were 
dead in trespasses and sins. (Ephe- 
sians 2:1.) 

And you being dead in your sins, and 
the uncircumcision of your flesh, hath 
he quickened together with him, having 
forgiven you all trespasses. (Colos- 
sians 2: 13.) 

Verily, verily I say unto you, He that 
heareth my word, and believeth on him 
that sent me, hath everlasting life, and 
shall not come into condemnation: but 
is passed from death unto life. (John 
5 ••24.) 

For in that he died, he died unto sin 
once: but in that he liveth, he liveth 
unto God. 

Likewise reckon ye also yourselves 



168 



DEATH 



THE COMPREHENSIVE ANALYSIS 



DELILAH 



to be dead indeed unto sin, but alive 
unto God, through Jesus Christ our 
Lord. (Romans 6: lo, ii.) 

Wherefore he saith: Awake thou 
that sleepest, and arise from the dead, 
and Christ shall give thee light. 
(Ephesians 5 : 14.) 

Eternal Death. 

And many of them that sleep in the 
dust of the earth shall awake, some to 
everlasting life, and some to shame and 
everlasting contempt. (Daniel 12: 2.) 

And fear not them which kill the 
body, but are not able to kill the soul: 
but rather fear him which is able to de- 
stroy both soul and body in hell. (Mat- 
thew 10: 28.) 

Then shall he say also unto them on 
the left hand, Depart from me, ye 
cursed, into everlasting fire, prepared 
for the devil and his angels. (Mat- 
thew 25: 41.) 

Salvation from Eternal Death. 

In a moment, in the twinkling of an 
eye, at the last trump, (for the trumpet 
shall sound, and the dead shall be raised 
incorruptible, and we shall be changed. ) 

For this corruptible must put on in- 
corruption, and this mortal must put on 
immortality. 

So when this corruptible shall have 
put on incorruption, and this mortal 
shall have put on immortality, then 
shall be brought to pass the saying that 
is written. Death is swallowed up in vic- 
tory. 

O death, where is thy sting? O 
grave, where is thy victory? 

The sting of death is sin; and the 
strength of sin is the law. 

But thanks be to God, which giveth 
us the victory»ihrough our Lord-Jesus 
Christ, (i Corinthians 15: 52-57.) 



DEBORAH. 

Deb'o-rah — a form of a Hebrew word 
meaning "bee." Deborah was the name of 
a prophetess and judge of Israel who aided 
in the overthrow of a Canaanitish attempt to 
subdue Israel, afterwards writing a song of 
triumph remarkable for its sublime poetry. 

References. — Judges 4 and 5. 

DECALOGUE. (See Commandments.) 

Dec'a-logue — a form of a Greek name 
for the Ten Commandments. Used a great 
deal by modern commentators and writers, 
as well as ministers and speakers. 

DECEIT. (See Lying.) 

De-ceit' — the act of deceiving or mislead- 
ing; also any underhand practice or act in- 
tended to mislead. 

REFERENCES. 

The heart is deceitful above all 
things, and desperately wicked: who 
can know it? (Jeremiah 17: 9.) 

Thou shalt destroy them that speak 
leasing: the Lord will abhor the bloody 
and deceitful man. (Psalm 5:6.) 

Thefts, covetousness, wickedness, de- 
ceit, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness: 

All these evil things come from, with- 
in, and defile the man. (Mark 7: 22.) 

The thoughts of the righteous are 
right: but the counsels of the wicked 
are deceit. (Proverbs 12: 5.) 

Notable instances of deceit, in additional 
references: Genesis 3; Genesis 12; Genesis 
26 ; Genesis 27 ; Judges 4 ; Joshua 2 ; 2 Kings 
5 ; Matthew 2 ; Acts 5. 

DELILAH. (See Samson.) 

De-li'lah — a form of a Hebrew word 
meaning "drooping" or "languishing." Deli- 
lah was the name of the sweetheart of Sam- 
son, who betrayed him to the Philistines. The 
bribe she received for the act was an enor- 
mous one, amounting to about $2,750, a sum 



169 



DELUGE 



THE COMPREHENSIVE ANALYSIS 



DENIAL 



vastly greater in Biblical times than now. 
The name of Delilah has come down through 
the ages as the synonym for woman's treach- 
ery and baseness. 

Reference. — Judges i6. 

DELUGE. (See Flood.) 

Del'uge — another term for the Flood, 
used by many writers and speakers in prefer- 
ence to that term. See Genesis 7 and 8, and 
full discussion under Flood. 



DENIAL. 

De-ni'al — the act of refusing or disown- 
ing. The word is used in the Bible in both 
ways, but the more important of the refer- 
ences belong to the latter form, and chiefly 
have to do with denial of Christ. 



REFERENCES. 

Warnings against Denial. 

Be not thou therefore ashamed of the 
testimony of our Lord, nor of me his 
prisoner, but be thou partaker of the 
afflictions of the Gospel according to 
the power of God. (2 Timothy 1:8.) 

They profess that they know God; 
but in works they deny him, being 
abominable, and disobedient, and unto 
every good work reprobate, ( Titus i : 
16.) 

But there were false prophets also 
among the people, even as there shall 
be false teachers among you, who priv- 
ily shall bring in damnable heresies, 
even denying the Lord that brought 
them, and bring upon themselves swift 
destruction. (2 Peter 2: i.) 

For there are certain men crept in 
unawares, who were before of old or- 
dained to this condemnation, tmgodly 
men, turning the grace of our God into 
lasciviousness, and denying the only 
Lord God, and our Lord Jesus Christ, 
(Jude 1:4.) 



Punishment of Denial. 

But whosoever shall deny me before 
men, him will I also deny before my 
Father which is in heaven. (Matthew 

10: 33-) 

Whosoever therefore shall be 
ashamed of m,e and of my words in this 
adulterous and sinfid generation; of 
him also shall the Son of man be 
ashamed, when he cometh in the glory 
of his Father with the holy angels. 
(Mark 8: 38.) 

If we suffer, we shall also reign with 
him: if we deny him, he also will deny 
us. (2 Timothy 2: 12.) 

Peter's Denial. 

Now Peter sat without in the palace : 
and a damsel came unto him, saying, 
Thou also wast with Jesus in Galilee. 

But he denied before them all, saying, 
I know not what thou sayest. 

And when he was gone out into the 
porch, another maid saw him, and said 
unto them that were there, This fellow 
was also with Jesus of Nazareth. 

And again he denied with an oath, I 
do not know the man. 

And after a while came unto him 
they that stood by, and said to Peter, 
Surely thou also art one of them, for 
thy speech bewrayeth thee. 

Then began he to curse and to swear, 
saying, I know not the man. And im^- 
mediately the cock crew. 

And Peter remembered the words of 
Jesus, which said unto him, Before the 
cock crow, thou shalt deny me thrice. 
And he went out, and wept bitterly. 
(Matthew 26: 69-75.) 

Denial by the Jews. 

Then cried they all again, saying, 
Not this man, but Barabbas. Now 



170 



DESPAIR 



THE COMPREHENSIVE ANALYSIS 



DEVIL 



Barabbas was a robber. (John i8: 
40.) 

But they cried out, Away with him, 
away with him, crucify him. Pilate 
saith unto them. Shall I crucify your 
King? The chief Priests answered, 
We have no king but Caesar. (John 19 : 

I5-) 
The God of Abraham, and of Isaac, 

and of Jacob, the God of our fathers, 
hath glorified his son Jesus, whom ye 
delivered up, and denied him in the 
presence of Pilate, when he was deter- 
mined to let him go. (Acts 3 : 13.) 

DESPAIR. 

De-spair' — to be hopeless ; a state of com- 
plete despondency. There are many noble 
passages in the Bible full of comfort and 
uplift for those in despair, and Scripture gen- 
erally teaches the error of abandoning one's 
self to such moods. 

REFERENCES. 

And shall say unto them. Hear, O 
Israel, ye approach this day unto battle 
against your enemies: let not your 
hearts faint, fear not, and do not trem- 
ble, neither be ye terrified because of 
them ; 

For the Lord your God is he that go- 
eth with you, to fight for you against 
your enemies, to save you. (Deuteron- 
omy 20: 3, 4.) 

Be of good courage, and he shall 
strengthen your heart, all ye that hope 
in the Lord. (Psalm 31 : 24.) 

Why art thou cast down, O my soul ? 
and why art thou disquieted within me ? 
hope thou in God : for I shall yet praise 
him, who is the health of my counte- 
nance, and my God. (Psalm 42: 11.) 

But they that wait upon the Lord 
shall renew their strength; they shall 
mount up with wings as eagles; they 



shall run, and not be weary; and they 
walk, and not faint. (Isaiah 40: 31.) 

And he spake a parable unto them, 
to this end, that men ought always to 
pray, and not to faint. (Luke 18: i.) 

Let not your heart be troubled: ye be- 
lieve in God, believe also in me. (John 
14: I.) 

We are troubled on every side, yet 
not distressed; we are perplexed, but 
not in despair ; 

Persecuted, but not forsaken; cast 
down, but not destroyed. (2 Corin- 
thians 4: 8, 9.) 

And ye have forgotten the exhorta- 
tion which speaketh unto you as unto 
children. My son, despise not thou the 
chastening of the Lord, nor faint when 
thou art rebuked of him. 

For whom the Lord loveth he chas- 
teneth, and scourgeth every son whom 
he receiveth. (Hebrews 12: 5, 6.) 

DEVIL. (See Apollyon, Lucifer, Satan, 
etc.) 

Dev'il. This word or one of its synonyms 
is used in many places in Scripture to indicate 
the power of evil, either figuratively or as 
the personified spirit of evil itself, just as it 
is used commonly in modern thought and 
speech. Some passages refer to it as "demon," 
although among the old writers a demon was 
not necessarily an evil thing, but might be a 
good disembodied spirit. The majority of 
references, however, have to do with it in its 
present accepted sense. The Devil is known 
by many names — Apollyon, Abaddon, Angel 
of the Bottomless Pit, Evil One, Beelzebub, 
Lucifer, Satan, the Adversary, etc. Scrip- 
ture tells us that he rebelled against God and 
that there was war in heaven and that he and 
his angels were expelled. We are also told 
that he is still in rebellion and that the war- 
fare between good and evil — God and the 
Devil — is constantly going on ; but that the 
Devil finally will be conquered and that he 
and his angels will be destroyed. The scene 
of the warfare is now upon earth and the sub- 



[71 



DEVIL 



THE COMPREHENSIVE ANALYSIS 



DEVIL 



jects of it the souls of mankind, God con- 
stantly striving to win them to Himself, and 
the Devil seeking to destroy them or bring 
them into subjection, working in all sorts of 
ways and under all manner of disgnises. 

REFERENCES. 

History. 

And he said unto them, / beheld 
Satan as lightning fall from heaven. 
(Luke lo: i8.) 

And there was war in heaven, 
Michael and his Angels fought against 
the dragon, and the dragon fought and 
his angels, 

And prevailed not, neither was their 
place found any more in heaven. 

And the great dragon was cast out, 
that old serpent, called the devil and 
Satan, which deceiveth the whole 
world: he was cast out into the earth, 
and his angels were cast out with him. 

And I heard a loud voice saying in 
heaven, Now is come salvation, and 
strength, and the kingdom of our God, 
and the power of his Christ: for the 
accuser of our brethren is cast down, 
which accused them before our God 
day and night. (Revelation 12: 7-10.) 

For if God spared not the angels that 
sinned, but cast them down to hell, 
and delivered them into chains of dark- 
ness, to be reserved unto judgment. (2 
Peter 2:4.) 

Devil's First Work on Earth. 

Now the serpent was more subtil 
than any beast of the field which the 
Lord God had made. And he said unto 
the woman, Yea, hath God said. Ye 
shall not eat of every tree of the gar- 
den? 

And the woman said unto the ser- 
pent, We may eat of the fruit of the 
trees of the garden: 

But of the fruit of the tree which is 
E I 



in the midst of the garden, God hath 
said. Ye shall not eat of it, neither shall 
ye touch it, lest ye die. 

And the serpent said unto the wom- 
an. Ye shall not surely die : 

For God doth know that in the day 
ye eat thereof, then your eyes shall be 
opened, and ye shall be as gods, know- 
ing good and evil. 

And when the woman saw that the 
tree was good for food, and that it was 
pleasant to the eyes, and a tree to be 
desired to make one wise, she took of 
the fruit thereof, and did eat, and gave 
also unto her husband with her ; and he 
did eat. (Genesis 3: 1-6.) 

And the Lord God said unto the ser- 
pent. Because thou hast done this, thou 
art cursed above all cattle, and above 
every beast of the field: upon thy belly 
shalt thou go, and dust shalt thou eat all 
the days of thy life : 

And I will put enmity between thee 
and the woman, and between thy seed 
and her seed: it shall bruise thy head, 
and thou shalt bruise his heel. ( Gene- 
sis 3: 14, 15.) 

Devil Tempts Christ. 

Then was Jesus led up of the spirit 
into the wilderness to be tempted of the 
devil. 

And when he had fasted forty days 
and forty nights, he was afterward an 
hungred. 

And when the tempter came to him, 
he said. If thou be the Son of God, com- 
mand that these stones be made bread. 

But he answered and said. It is writ- 
ten, Man shall not live by bread alone, 
but by every word that proceedeth out 
of the mouth of God. 

Then the devil taketh him up into the 
holy city, and setteth him on a pinnacle 
of the temple, 



72 



DEVIL 



THE COMPREHENSIVE ANALYSIS 



DEVIL 



And saith unto him, If thou be the 
Son of God, cast thyself down: for it 
is written, He shall give his angels 
charge concerning thee: and in their 
hands they shall bear thee up, lest at 
any time thou dash thy foot against a 
stone, 

Jesus said unto him, It is written 
again, Thou shalt not tempt the Lord 
thy God. 

Again, the devil taketh him up into 
an exceeding high mountain, and shew- 
eth him all the kingdoms of the world, 
and the glory of them ; 

And saith unto him. All these things 
will I give thee, if thou wilt fall down 
and worship me. 

Then saith Jesus unto him. Get thee 
hence, Satan: for it is zvritten, Thou 
shalt worship the Lord thy God, and 
him only shalt thou serve. 

Then the devil leaveth him, and, be- 
hold, angels came and ministered unto 
him. (Matthew 4: i-ii.) 

Powers and Works. 

And he shewed me Joshua the high 
priest standing before the angel of the 
Lord, and Satan standing at his right 
hand to resist him. (Zechariah 3: 

When any one heareth the word of 
the kingdom, and understandeth it not, 
then cometh the wicked one, and catch- 
eth away that which was sown in his 
heart: this is he which received seed by 
the way side. (Matthew 13: 19.) 

Ye are of your father the devil, and 
the lusts of your father ye will do. He 
was a murderer from the beginning, 
and abode not in the truth, because 
there is no truth in him. When he 
speaketh a lie, he speaketh of his own: 
for he is a licr, and the father of it. 
(John 8: 44.) 



And no marvel, for Satan himself is 
transformed into an Angel of light. (2 
Corinthians 11: 14.) 

Wherefore we would have come unto 
you, even I Paul, once and again; but 
Satan hindered us. (i Thessalonians 
2: 18.) 

Even him whose coming is after the 
working of Satan, with all power and 
signs, and lying wonders. (2 Thessa- 
lonians 2:9.) 

Now the Spirit speaketh expressly, 
that in the latter times some shall de- 
part from the faith, giving heed to se- 
ducing spirits, and doctrines of devils, 
(i Timothy 4: i.) 

For they are the spirits of devils 
working miracles, which go forth unto 
the Kings of the earth, and of the whole 
world, to gather them to the battle of 
that great day of God Almighty. (Rev- 
elation 16: 14.) 

Vanquished by Christ. 

He that committeth sin is of the 
devil; for the devil sinneth from the 
beginning. For this purpose the Son 
of God was manifested, that he might 
destroy the works of the devil. ( i John 
3:8.) 

Forasmuch then as the children are 
partakers of flesh and blood, he also 
himself likewise took part of the same, 
that through death he might destroy 
him that had the power of death, that 
is, the devil. (Hebrews 2: 14.) 

Christians to Resist the Devil. 

To whom ye forgive any thing, I for- 
give also : for if I forgave any thing, to 
whom I forgave it, for your sakes for- 
gave I it, in the person of Christ, 

Lest Satan should get an advantage 
of us: for we are not ignorant of his 
devices. (2 Corinthians 2: 10, 11.) 



17 



73 



DIANA 



THE COMPREHENSIVE ANALYSIS 



DISCIPLE 



But I fear lest by any means, as the 
Serpent beguiled Eve through his sub- 
tilty, so your minds should be corrupted 
from the simplicity that is in Christ. 
(2 Corinthians 11: 3.) 

Be ye angry and sin not, let not the 
sun go down upon your wrath : 

Neither give place to the devil. 
(Ephesians 4: 26, 2y.) 

Above all, taking the shield of Faith, 
wherewith ye shall be able to quench all 
the fiery darts of the wicked. (Ephe- 
sians 6: 16.) 

Submit yourselves therefore to God: 
resist the devil, and he will flee from 
you. (James 4:7.) 

Be sober, be vigilant: because your 
adversary the devil, as a roaring Lion 
walketh about, seeking whom he may 
devour. 

Whom resist stedfast in the faith, 
knowing that the same afflictions are 
accomplished in your brethren that 
are in the world. (i Peter 5: 8, 

9-) 

And they overcame him by the blood 
of the Lamb, and by the word of their 
Testimony, and they loved not their 
lives unto the death. (Revelation 12: 
II.) 

DIANA. 

Di-an'a — a celebrated heathen goddess, 
known to the Greeks, who first worshipped 
her, as Artemis. One of the most magnificent 
temples of antiquity was erected in her honor 
at Ephesus. Her particular symbol was the 
moon, and her companion deity was Apollo, 
represented by the sun. 

DILIGENCE. 

Dil'i-gence — constancy, earnestness, ap- 
plication; devoted painstaking and effort to 
achieve an end. Diligence is one of the 
many virtues to which the Bible points man- 
kind. 



REFERENCES. 
Diligence to God. 

And said. If thou wilt diligently 
hearken to the voice of the Lord thy 
God, and wilt do that which is right in 
his sight, and wilt give ear to his com- 
mandments, and keep all his statutes, 
I will put none of these diseases upon 
thee, which I have brought upon the 
Egyptians : for I am the Lord that heal- 
eth thee. (Exodus 15: 26.) 

Only take heed to thyself, and keep 
thy soul diligently, lest thou forget the 
things which thine eyes have seen, and 
lest they depart from thy heart all the 
days of thy life: but teach them thy 
sons, and thy sons' sons. (Deuteron- 
omy 4:9.) 

Whatsoever is commanded by the 
God of heaven, let it be diligently done 
for the house of the God of heaven : for 
why should there be wrath against the 
realm of the king and his sons ? ( Ezra 

7: 23.) 

Or he that exhorteth, on exhorta- 
tion: he that giveth, let him do it with 
simplicity: he that ruleth, with dili- 
gence. (Romans 12: 8.) 

Diligence in Worldly Affairs. 

He becometh poor that dealeth with 
a slack hand; but the hand of the dili- 
gent maketh rich. (Proverbs 10: 4.) 

The hand of the diligent shall bear 
rule: but the slothful shall be under 
tribute. (Proverbs 12: 24.) 

The soul of the sluggard desireth, 
and hath nothing: but the soul of the 
diligent shall be made fat. (Proverbs 
13; 4-) 

DISCIPLE. (See Apostle.) 

Dis-ci'PLE — literally, a follower; in a gen- 
eral sense, a scholar or follower of a certain 
teaching or teacher. The twelve aoostles 



174 



DISOBEDIENCE 



THE COMPREHENSIVE ANALYSIS 



DIVISION 



were the original disciples of Christ, but at 
his death the seventy and all other Christians 
were given the title. The name is also ap- 
plied to the followers of John the Baptist and 
the Pharisees. 

References. — Matthew 9: 14; 11: 2; Luke 
10; Acts 4:4; 19: I. 

DISOBEDIENCE. 

Dis'o-be'di-ence — refusal or neglect to 
carry out a command, especially that of a per- 
son qualified or empowered to command. The 
Bible is insistent that those who are diso- 
bedient shall be punished, as obedience is one 
of the first of God's laws. Scripture contains 
numerous instances of punishment overtaking 
those who are disobedient. 

REFERENCES. 

But it shall come to pass, if thou wilt 
not hearken unto the voice of the Lord 
thy God, to observe to do all his com- 
mandments and his statutes which I 
command thee this day: that all these 
curses shall come upon thee, and over- 
take thee. (Deuteronomy 28: 15.) 

For the children of Israel walked for- 
ty years in the wilderness, till all the 
people that were men of war which 
came out of Egypt were consumed, be- 
cause they obeyed not the voice of the 
Lord: unto whom the Lord sware that 
he would not shew them the land which 
the Lord sware unto their fathers that 
he would give us, a land that floweth 
with milk and honey. ( Joshua 5:6.) 

Who gave Jacob for a spoil, and Is- 
rael to the robbers? did not the Lord, 
he against whom we have sinned? for 
they would not walk in his ways, neither 
were they obedient unto his law. ( Isa- 
iah 42 : 24. ) 

Let no man deceive you with vain 
words : for because of these things com- 
eth the wrath of God upon the children 
of disobedience. (Ephesians 5:6.) 

They profess that they know God; 



but in works they deny him, being 
abominable, and disobedient, and unto 
every good work reprobate. (Titus i : 
16.) 

For we ourselves also were some- 
times foolish, disobedient, deceived, 
serving divers lusts and pleasures, liv- 
ing in malice and envy, hateful, and 
hating one another. (Titus 3:3.) 

For if the word spoken by Angels 
was stedfast, and every transgression 
and disobedience received a just recom- 
pense of reward: 

How shall we escape, if we neglect 
so great salvation, which at the first 
began to be spoken by the Lord, and 
was confirmed unto us by them that 
heard him? (Hebrews 2: 2, 3.) 

Additional References and Illustrations. — 
Genesis 3; Exodus 5; Joshua 7; i Samuel 
13 and 15; Jonah i. 

DISPENSATION. (See Covenant.) 

Dis'pen-sa'tion — the act of giving out, 
or, that which is given out. In a theological 
sense dispensations are the systems of rules, 
promises, and principles laid down at various 
times by God for his people. There may be 
said to have been three of these — the Patri- 
archal, the Jewish, and the Christian, although 
some writers and commentators recognize 
only the last two. See Covenant for refer- 
ences. 

DIVISION. 

Di-vi'siON — the separation of a thing into 
parts ; also discord, disunion. In this latter 
sense the Bible contains many references call- 
ing attention to the necessity for avoiding 
troubles in churches. 

REFERENCES. 

Now I beseech you, brethren, mark 
them which cause divisions and of- 
fences, contrary to the doctrine which 
ye have learned, and avoid them. ( Ro- 
mans 16: 17.) 



175 



DIVORCE 



THE COMPREHENSIVE ANALYSIS 



DIVORCE 



Now I beseech you, brethren, by the 
Name of our Lord Jesus Christ, that 
ye all speak the same thing, and that 
there be no divisions among you: but 
that ye be perfectly joined together in 
the same mind, and in the same judg- 
ment, (i Corinthians i: lo.) 

For ye are yet carnal: for whereas 
there is among you envying, and strife, 
and divisions, are ye not carnal, and 
walk as men ? ( i Corinthians 3:3.) 

For first of all when ye come togeth- 
er in the Church, I hear that there be 
divisions among you, and I partly be- 
lieve it. (i Corinthians 11: 18.) 

DIVORCE. 

Di-vorce' — literally, any sort of a separa- 
tion of two things ; specifically, the separation 
of husband and wife. The law of Moses was 
loosely interpreted by the later Jews and 
divorces were frequent for absurd causes. 
Jesus, when appealed to, said, in substance, 
that divorce without crime on the part of the 
one put away was opposed to the original 
divine idea of marriage, which was the mak- 
ing of a bond not to be put asunder by man. 
Of late years the civilized world has fallen 
into the same error as the Jews, and the di- 
vorce evil has come to be an enormous one. 
Through the agency of the various denomina- 
tions an effort is being made to crush the 
peril, by preventing indiscriminate divorce and 
re-marriage, and making the only possible 
ground for divorce the one ground which 
Christ recognized — unfaithfulness to the mar- 
riage vow. 

REFERENCES. 
Mosaic Divorce. 

When a man hath taken a wife, and 
married her, and it come to pass that 
she find no favour in his eyes, because 
he hath found some uncleanness in her : 
then let him write her a bill of divorce- 
ment, and give it in her hand, and send 
her out of his house. 

And when she is departed out of his 



house, she may go and be another man's 
wife. 

And if the latter husband hate her, 
and write her a bill of divorcement, and 
giveth it in her hand, and sendeth her 
out of his house; or if the latter hus- 
band die, which took her to be his wife ; 

Her former husband, which sent her 
away, may not take her again to be his 
wife, after that she is defiled; for that 
is abomination before the Lord: and 
thou shalt not cause the land to sin, 
which the Lord thy God giveth thee for 
an inheritance. (Deuteronomy 24: 
1-4.) 

Christ's Law. 

It hath been said, Whosoever shall 
put azvay his wife, let him give her a 
writing of divorcement: 

But I say unto you, That whosoever 
shall put azvay his wife, saving for the 
cause of fornication, causeth her to com- 
mit adultery: and whosoever shall mar- 
ry her that is divorced committeth adul- 
tery. (Matthew 5: 31, 32.) 

The Pharisees also came unto him, 
tempting him, and saying unto him. Is 
it lawful for a man to put away his wife 
for every cause? 

And he answered and said unto them, 
Have ye not read, that he zvhich made 
them at the beginning made them male 
and female. 

And said. For this cause shall a man 
leave father and mother, and shall 
cleave to his wife: and they twain shall 
be one flesh f 

Wherefore they are no more twain, 
but one Hesh. What therefore God 
hath joined together, let not man put 
asunder. 

They say unto him. Why did Moses 
then command to give a writing of di- 
vorcement, and to put her away? 



[76 



DOCTRINE 



THE COMPREHENSIVE ANALYSIS 



DOCTRINE 



He saith unto them, Moses because 
of the hardness of your hearts suffered 
you to put away your wives: but from 
the beginning it zvas not so. 

And I say unto you, Whosoever shall 
put away his wife, except it be for for- 
nication, and shall marry another, com- 
mitteth adultery: and whoso marrieth 
her which is put azvay doth commit 
adultery. (Matthew 19: 3-9.) 

And the Pharisees came to him, and 
asked him, Is it lawful for a man to put 
away his wife? tempting him. 

And he answered and said unto them, 
What did Moses command you? 

And they said, Moses suffered to 
write a bill of divorcement, and to put 
her away. 

And Jesus answered and said unto 
them. For the hardness of your heart 
he wrote you this precept. 

But from the beginning of the crea- 
tion God made them male and female. 

For this cause shall a man leave his 
father and mother, and cleave to his 
wife; 

And they twain shall be one flesh: so 
then they are no more twain, but one 
-flesh. 

What therefore God hath joined to- 
gether, let not man put asunder. 

And in the house his disciples asked 
him again of the same matter. 

And he saith unto them, Whosoever 
shall put azvay his wife, and marry an- 
other, committeth adidtery against her. 

And if a woman shall put away her 
husband, and be married to another, 
she committeth adultery. (Mark 10: 
2-12.) 



DOCTRINE. 

Doc'trine — any special code of religion, 
morals, ethics, or principles taught or deliv- 
ered ; also a system of theology, as Catholic 
12 1 



doctrine, Presbyterian doctrine, Baptist doc- 
trine, etc. The doctrine preached by Christ 
is basic doctrine for all others and the true 
doctrine. 

REFERENCES. 

Doctrine of Christ. 

And it came to pass, when Jesus had 
ended these sayings, the people were 
astonished at his doctrine. 

For he taught them as one having au- 
thority, and not as the Scribes. (Mat- 
thew 7 : 28, 29. ) 

Jesus answered them. My doctrine is 
not mine, but his that sent me. 

If any man will do his will, he shall 
know of the doctrine, whether it be 
of God, or whether I speak of myself. 
(John 7: 16, 17.) 

And they continued stedfastly in the 
Apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers. 
(Acts 2: 42.) 

Take heed unto thyself, and unto the 
doctrine: continue in them: for in do- 
ing this, thou shalt both save thyself, 
and them that hear thee, (i Timothy 
4: 16.) 

If any man teach otherwise, and con- 
sent not to wholesome words, even the 
words of our Lord Jesus Christ, and to 
the doctrine which is according to god- 
liness ; 

He is proud, knowing nothing, but 
doting about questions, and strifes of 
words, whereof cometh envy, strife, 
railings, evil surmisings. (i Timothy 

6:3»4-) 

All Scripture is given by inspiration 

of God, and is profitable for doctrine, 
for reproof, for correction, for instruc- 
tion in righteousness, 

That the man of God may be perfect, 
throughly furnished unto all good 
works. (2 Timothy 3: 16, 17.) 

Whosoever transgresseth and abid- 



77 



DOVE 



THE COMPREHENSIVE ANALYSIS 



DRINK 



eth not in the doctrine of Christ, hath 
not God : he that abideth in the doctrine 
of Christ, he hath both the Father and 
the Son. 

If there come any unto you, and 
bring not this doctrine, receive him not 
into your house, neither bid him God 
speed. (2 John i : 9, 10.) 

False Doctrine. 

That we henceforth be no more chil- 
dren, tossed to and fro, and carried 
about with every wind of doctrine, by 
the sleight of men, and cunning crafti- 
ness, whereby they lie in wait to de- 
ceive. (Ephesians4: 14.) 

Now the Spirit speaketh expressly, 
that in the latter times some shall de- 
part from the faith, giving heed to se- 
ducing spirits, and doctrines of devils ; 

Speaking lies in hypocrisy; having 
their conscience seared with a hot iron, 
(i Timothy 4: 1,2.) 

Preach the word; be instant in sea- 
son, out of season; reprove, rebuke, ex- 
hort with all longsuffering and doc- 
trine. 

For the time will come when they 
will not endure sound doctrine; but aft- 
er their own lusts shall they heap to 
themselves teachers, having itching 
ears; 

And they shall turn away their ears 
from the truth, and shall be turned unto 
fables. (2 Timothy 4: 2-4.) 

DOVE. (See Holy Spirit.) 

Dove — a well-known bird of the pigeon 
family, many times mentioned in the Bible, 
from the time Noah used it to find dry land 
to the later references in the New Testament. 
Doves were used as sacrifices by the Jews. 
Figuratively, it was known as the symbol of 
peace. To Christians it is chiefly known as 
the symbol of the Holy Ghost, as well as the 
sign of purity, meekness, and the beauties of 
righteousness. 



References. — Genesis 8:8; Genesis 15: 9; 
Psalm 68: 13; Matthew 3: 16; John i: 32. 

DREAM OR DREAMS. 

Dream or Dreams. Of all the phenom- 
ena that are the results of the workings of 
the brain and mind that known as dreaming 
is the most remarkable and mysterious. Sci- 
ence has not yet settled the exact status and 
causes of the manifestation, but most proba- 
bly they are caused by the activity of certain 
functions of the brain and mind while others 
and the body are asleep, as, for instance, the 
activity of fancy or imagination during the 
suspension of judgment or memory or both. 

Apparently man has been visited by dreams 
ever since his creation, since we find refer- 
ences to them in the Bible from the earliest 
times. The phenomenon was so strange that 
the ancients often believed they were in com- 
munication with God during dreams. It is 
certain that God has transmitted much of his 
will and revelation to man in them. 

References and Instances. — Genesis 20 : 3 ; 
28: 12; 31: 10; 31: 24; Z7- 5; 40: 5; Judges 
7: 13; I Kings 3:5; Daniel 2 and 4; Mat- 
thew 2 : 12 ; 27 : 19 ; Acts 10. 

DRINK. DRUNKARDS. (See Temperance.) 

Drink. Drunk'ards. The sin of drunk- 
enness has come down through the ages. 
There is every indication from both sacred 
and profane history that the making of strong 
drink is almost as old as the human race itself, 
and that, in consequence, drunkards were 
among the first of the sinners. The Bible 
utters the most threatening warnings against 
drunkenness, promising woe and punishment 
to those who fall into its snare. 

REFERENCES. 
Drink Forbidden. 

He shall separate himself from wine 
and strong drink, and shall drink no 
vinegar of wine, or vinegar of strong 
drink, neither shall he drink any liquor 
of grapes, nor eat moist grapes, or 
dried. (Numbers 6:3.) 

It is not for kings, O Lemuel, it is 



178 



DRINK 



THE COMPREHENSIVE ANALYSIS 



DUST 



not for kings to drink wine; nor for 
princes strong drink : 

Lest they drink, and forget the law, 
and pervert the judgment of any of the 
afflicted. (Proverbs 31 : 4, 5.) 

Wine is a mocker, strong drink is 
raging: and whosoever is deceived 
thereby is not wise. (Proverbs 20: i.) 

• 
Punishments for Drunkenness. 

Wo unto them that rise up early in 
the morning, that they may follow 
strong drink; that continue until night, 
till wine inflame them! (Isaiah 5: 11.) 

Wo unto them that are mighty to 
drink wine, and men of strength to 
mingle strong drink: 

Which justify the wicked for re- 
ward, and take away the righteousness 
of the righteous from him ! 

Therefore as the fire devoureth the 
stubble, and the flame consumeth the 
chaff, so their root shall be as rotten- 
ness, and their blossom shall go up as 
dust: because they have cast away the 
law of the Lord of hosts, and despised 
the word of the Holy One of Israel. 
(Isaiah 5 : 22-24.) 

Wo to the crown of pride, to the 
drunkards of Ephraim, whose glorious 
beauty is a fading flower, which are on 
the head of the fat valleys of them that 
are overcome with wine! (Isaiah 28: 
II.) 

And take heed to yourselves, lest at 
any time your hearts be overcharged 
with surfeiting, and drunkenness, and 
cares of this life, and so that day come 
upon you unawares. ( Luke 2 1 : 34. ) 

Let us walk honestly, as in the day; 
not in rioting and drunkenness, not in 
chambering and wantonness, not in 
strife and envying. (Romans 13: 13.) 

But now I have written unto you, not 
to keep company, if any man that is 



called a brother be a fornicator, or cov- 
etous, or an idolater, or a railer, or a 
drunkard, or an extortioner: with such 
a one, no, not to eat. (i Corinthians 

5:11-) 

Nor thieves, nor covetous, nor drunk- 
ards, nor revilers, nor extortioners, 
shall inherit the kingdom of God. (i 
Corinthians 6: 10.) 

Envyings, murders, drunkenness, 
revellings, and such like: of the which 
I tell you before, as I have also told you 
in time past, that they which do such 
things shall not inherit the kingdom of 
God. (Galatians 5 : 21.) 

DUST. 

Dust — used in the Scripture very often as 
a symbol for things that are low, humble, im- 
pure, contemptuous. It is also used to show 
the origin of man and the fact that after death 
man's body must be resolved into its original 
elements. 

REFERENCES. 

And the Lord God formed man of 
the dust of the ground, and breathed 
into his nostrils the breath of life; and 
man became a living soul. (Genesis 
2:7.) 

In the sweat of thy face shalt thou 
eat bread, till thou return unto the 
ground; for out of it wast thou taken: 
for dust thou art, and unto dust shalt 
thou return. (Genesis 3: 19.) 

And Abraham answered and said. 
Behold now, I have taken upon me to 
speak unto the Lord, which am but dust 
and ashes. (Genesis 18: 27.) 

Remember, I beseech thee, that thou 
hast made me as the clay ; and wilt thou 
bring me into dust again? (Job 10: 9.) 

All flesh shall perish together, and 
man shall turn again unto dust. (Job 
34: I5-) 



179 



EASTER 



THE COMPREHENSIVE ANALYSIS 



EGYPT 



EASTER. 

Eas'ter — the Christian festival commem- 
orative of the resurrection of Christ. It is 
celebrated by almost all faiths and denomina- 
tions. It had its inception in the feast of the 
Passover by reason of the fact that Christ was 
typified by the paschal lamb, to be slain at that 
time, and after Christ's death it became very 
easy for the Christian to see the connection 
between the two events. The name, strangely 
enough, comes from the name of a Teutonic 
goddess, Ostera, for whom a solemn feast 
was observed at about the same season of the 
year, for which feast the early Roman mis- 
sionaries substituted the paschal feast. 

The word Easter occurs in only one place 
in the Bible — Acts 12 : 4 — all the other places 
where it might be used the word "Passover" 
taking its place. The cause of this is rather 
peculiar. "Easter" was the word used in the 
earlier translations of the Bible, but in the 
161 1 or Authorized Version the oversight of 
the translators caused them to miss it, and it 
never has been altered. 

EBENEZER. 

Eb'en-e'zer — a form of a Hebrew word 
meaning "stone of help." It was the name 
given to the stone set up by Samuel in com- 
memoration of the help secured from God in 
giving a victory over the Philistines. 

EDEN. (See Adam and Eve.) 

E'den — the home of Adam and Eve before 
the Fall. The word is doubtless derived from 
a very ancient word (edin) meaning "a plain." 
It now has come to mean "delights," or "pleas- 
antness." The exact location of the Garden of 
Eden never has been fixed, some authorities 
placing it in the Euphrates-Tigris valley, 
while others place it further to the north, in 
the highlands of Armenia. 

EDIFICATION. 

Ed'i-fi-ca'tion — literally, a building up. 
When applied to spiritual things the word 
means advancing, improving, adorning, or 
comforting the mind and spiritual nature. We 
receive edification through prayer, hearing the 
gospel, attending to the Lord's business, read- 
ing the Scriptures, and meditation. Much 
store is set in it by New Testament writers. 



REFERENCES. 

Let us therefore follow after the 
things which make for peace, and 
things wherewith one may edify an- 
other. (Romans 14: 19.) 

Let every one of us please his neigh- 
bour for his good to edification. (Ro- 
mans 15 : 2.) 

Now as touching things ofifered unto 
idols, we know that we all have knowl- 
edge. Knowledge puffeth up, but char- 
ity edifieth. (i Corinthians 8: i.) 

He that speaketh in an unknown 
tongue, edifieth himself: but he that 
prophesieth, edifieth the Church. 

I would that ye all spake with 
tongues, but rather that ye prophesied: 
for greater is he that prophesieth than 
he that speaketh with tongues, except 
he interpret, that the Church may re- 
ceive edifying, (i Corinthians 14: 4, 

5-) 

Let no corrupt communication pro- 
ceed out of your mouth, but that which 
is good to the use of edifying, that it 
may minister grace unto the hearers. 
(Ephesians 4: 29.) 

EGYPT. 

E'gypt. This remarkable and mysterious 
land figures to a large extent in the Bible, as 
it has in the whole of the world's history. 
Where its people came from and when are 
questions the answers to which are lost in the 
mists of time. It is known, however, that 
Egypt was a powerful, rich, populous, and 
civilized nation at the time Abraham began 
his wanderings. It had huge cities and it was 
noted for the vast size of its buildings, tem- 
ples, and monuments. Some of these still ex- 
ist. To-day, at least five thousand years since 
they were built, the Pyramids and the Sphinx 
stand as mute testimonies of the greatness of 
the ancient people that inhabited the country 
at that time and was on the decline as a nation 
even then. 

The country is long and shaped somewhat 



180 



ELEAZAR 



THE COMPREHENSIVE ANALYSIS 



ELECT 



like a lily. It stretches for many hundred 
miles along the banks of the Nile. Only the 
presence of the river makes it inhabitable. 
Once a year the stream overflows, irrigating 
the surrounding country and depositing a rich 
black soil that makes the land a veritable gar- 
den. The ruler of Egypt was called pharaoh 
instead of king. It was the policy of the early 
pharaohs to keep out of Egypt all foreigners. 
So long as this policy was followed Egypt was 
a great nation and extended its conquests in 
many directions. The influx of Jews, Greeks, 
and other alien people gradually brought the 
country to its doom, and it was successively 
conquered by the Assyrians, Persians, Greeks, 
and Romans before the time of Christ. Since 
then it has been the plaything of half-a-dozen 
nations and conquerors, and nothing is left of 
its might and power save the memories its 
ruins can recall. 

The Egyptians were, as may be supposed, 
a nation of idol-worshipers. Their religion 
was a mixture of nature and beast worship. 
The priesthood was very learned. Modern 
scholars have suspected that the Egyptian 
priests understood and used many of the nat- 
ural secrets that the wonderful progress of 
the last century has dragged to light for men 
of these times. It is believed that some of 
them had a knowledge of electricity and mag- 
netism as well as hypnotism, employing such 
knowledge in the conduct of their religious 
rites. The name of the pharaoh in whose 
reign the Exodus took place is believed to 
have been Rameses II. He reigned more than 
sixty years. 

ELEAZAR. 

E'le-a'zar — a form of a Hebrew word 
meaning "God is helper.'" Eleazar was a 
very common given name among the Jews. 
. The most important one of the title found in 
the Bible is the Eleazar who was the son and 
successor in the high-priesthood of Aaron. 
He held office in Joshua's time, and seems to 
have worked in thorough harmony with him. 

ELECT AND ELECTION. 

E-lect' and E-lec'tion. These two terms 
figure to a large extent in Scripture. The 
former means "chosen" or "selected ;" the 
latter means the act of choosing or selecting. 



i8] 



REFERENCES. 
Elect: Christ and God's Chosen. 

Behold my servant, whom I uphold; 
mine elect, in whom my soul delighteth; 
I have put my Spirit upon him : he shall 
bring forth judgment to the Gentiles. 
(Isaiah 42: i.) 

And I will bring forth a seed out of 
Jacob, and out of Judah an inheritor of 
my mountains: and mine elect shall in- 
herit it, and my servants shall dwell 
there. (Isaiah 65 : 9.) 

Wherefore it is contained in the 
Scripture, Behold, I lay in Sion a chief 
corner stone, elect, precious, and he that 
believeth on him shall not be confound- 
ed, (i Peter 2:6.) 

Elect under the QospeL 

And except those days should be 
shortened, there shoidd no Uesh he 
saved: hut for the elect's sake those 
days shall he shortened. ( Matthew 24 : 
22.) 

And shall not God avenge his own 
elect, which cry day and night unto him, 
though he hear long with themf (Luke 
18:7.) 

Who shall lay any thing to the 
charge of God's elect? It is God that 
justifieth. (Romans 8: 33.) 

Even so then at this present time also 
there is a remnant according to the 
election of grace. 

And if by grace, then is it no more of 
works : otherwise grace is no more 
grace. But if it be of works, then is it 
no more grace, otherwise work is no 
more work. 

What then? Israel hath not ob- 
tained that which he seeketh for, but 
the election hath obtained it, and the 
rest were blinded. ( Romans 1 1 : 5-7. ) 

Put on therefore, as the elect of God, 
holy and beloved, bowels of mercies, 



ELI 



THE COMPREHENSIVE ANALYSIS 



ELIJAH 



kindness, humbleness of mind, meek- 
ness, longsuffering. (Colossians 3: 
12.) 

Therefore I endure all things for the 
elect's sake, that they may also obtain 
the salvation which is in Christ Jesus, 
with eternal glory. (2 Timothy 2: 10.) 

Election. 

For ye see your calling, brethren, 
how that not many wise men after the 
flesh, not many mighty, not many no- 
ble are called. 

But God hath chosen the foolish 
things of the world, to confound the 
wise: and God hath chosen the weak 
things of the world, to confound the 
things which are mighty: 

And base things of the world, and 
things which are despised, hath God 
chosen, yea and things which are not, 
to bring to nought things that are. ( i 
Corinthians i : 26-28. ) 

Knowing, brethren beloved, your 
election of God. ( i Thessalonians i : 

4-) 

Wherefore, the rather, brethren, give 

diligence to make your calling and elec- 
tion sure: for if ye do these things, ye 
shall never fall. 

For so an entrance shall be minis- 
tered unto you abundantly into the ever- 
lasting kingdom of our Lord and Sav- 
iour Jesus Christ. (2 Peter i : 10, 11.) 

ELI. (See Samuel.) 

E'li — a form of a Hebrew word meaning 
"summit," "height," or "raised up." Eli was 
the high-priest and judge of Israel immedi- 
ately before Samuel. He was a descendant of 
Aaron, and, though a good and devout man, 
permitted his sons Hophni and Phinehas to do 
things that brought down upon them the wrath 
of God. Samuel warned Eli of the doom that 
was to overtake his house for this, and later it 
was realized. 

References. — i Samuel i ; 2 ; 3 ; 4. 



ELIJAH. (See Elisha.) 

E-Li'jAH — a form of a Hebrew word 
meaning "God-Jehovah." Elijah was the 
name of one of the most wonderful characters 
in the Old Testament. Scripture is absolute- 
ly silent as to his family and early history, and 
he is suddenly introduced to the reader with- 
out any mention concerning his past. His 
first utterance is a terrible demmciation of the 
sins of King Ahab and the prophecy of a 
three-year drought ; and this part of prophet- 
reformer he consistently carries out to the 
end of his days, his career being one long 
struggle against the wickedness of the people. 
Fleeing from Ahab's wrath, Elijah took refuge 
near the brook Cherith, there being miracu- 
lously cared for by God. Later he went to 
Zarephath, where he dwelt with a widow, 
whose dead child he restored to life. Ordered 
by God to confront Ahab, he obeyed and the 
result of their meeting was the destruction 
of the priests of Baal by fire and the end of 
the drought that had almost ruined Israel. 
Forced again to flee because of Jezebel, 
Ahab's wicked wife, Elijah went to the wilder- 
ness around Horeb, and there received God's 
order to anoint Hazael king in Ahab's place 
and make Elisha his own successor. From 
this time on he is seen to work almost in con- 
junction with Elisha. At last, when his work 
is finished, he is taken off to Heaven in a 
fiery chariot, his beloved Elisha watching him 

go- 
While the character of Elijah is painted in 

the Old Testament as unbendingly stern and 
rigid in its great moral sublimity and ' won- 
derful faith, nevertheless there are sidelights 
upon the man that show him to have been a 
most lovable character as well. He was hard, 
and stern, and cold to the sinful, but generous, 
winning, and loving to the good, and the poor, 
and the afflicted. 

REFERENCES. 

Elijah's Life and Works. 

And Elijah the Tishbite, who was of 
the inhabitants of Gilead, said unto 
Ahab, As the Lord God of Israel liveth, 
before whom I stand, there shall not be 
dew nor rain these years, but according 
to my word, (i Kings 17: i.) 



[82 



ELIJAH 



THE COMPREHENSIVE ANALYSIS 



ELIJAH 



So he went and did according unto 
the word of the Lord: for he went and 
dwelt by the brook Cherith, that is be- 
fore Jordan. 

And the ravens brought him bread 
and flesh in the morning, and bread and 
flesh in the evening; and he drank of 
the brook, (i Kings 17: 5, 6.) 

And the word of the Lord came unto 
him, saying, 

Arise, get thee to Zarephath, which 
belongeth to Zidon, and dwell there: 
behold, I have commanded a widow 
woman there to sustain thee. ( i Kings 

17:8,9-) 
And he cried unto the Lord, and said, 

O Lord my God, hast thou also brought 
evil upon the widow with whom I so- 
journ, by slaying her son? 

And he stretched himself upon the 
child three times, and cried unto the 
Lord, and said, O Lord my God, I pray 
thee, let this child's soul come into him 
again. 

And the Lord heard the voice of Eli- 
jah; and the soul of the child came into 
him again, and he revived, (i Kings 
17: 20-22.) 

And Elijah said unto them. Take the 
prophets of Baal; let not one of them 
escape. And they took them: and Eli- 
jah brought them down to the brook 
Kishon, and slew them there. 

And Elijah said unto Ahab, Get thee 
up, eat and drink; for there is a sound 
of abundance of rain, (i Kings 18: 
40, 41 •) 

So he departed thence, and found 
Elisha the son of Shaphat, who was 
plowing with twelve yoke of oxen be- 
fore him, and he with the twelfth : and 
Elijah passed by him, and cast his man- 
tle upon him. 

And he left the oxen, and ran after 
Elijah, and said. Let me, I pray thee, 



kiss my father and my mother, and then 
I will follow thee. And he said unto 
him. Go back again: for what have I 
done to thee? 

And he returned back from him, and 
took a yoke of oxen, and slew them, 
and boiled their flesh with the instru- 
ments of the oxen, and gave unto the 
people, and they did eat. Then he 
arose, and went after Elijah, and min- 
istered unto him. (i Kings 19: 19- 
21.) 

And it came to pass, when they were 
gone over, that Elijah said unto Elisha, 
Ask what I shall do for thee, before I 
be taken away from thee. And Elisha 
said, I pray thee, let a double portion 
of thy spirit be upon me. 

And he said. Thou hast asked a hard 
thing : nevertheless, if thou see me when 
I am taken from thee, it shall be so ynto 
thee ; but if not, it shall not be so. 

And it came to pass, as they still went 
on, and talked, that, behold, there ap- 
peared a chariot of fire, and horses of 
fire, and parted them both asunder ; and 
Elijah went up by a whirlwind into 
heaven. 

And Elisha saw it, and he cried. My 
father, my father, the chariot of Israel, 
and the horsemen thereof. And he saw 
him no more: and he took hold of his 
own clothes, and rent them in two 
pieces. 

He took up also the mantle of Elijah 
that fell from him, and went back, and 
stood by the bank of Jordan. (2 Kings 
2: 9-13.) 

Elijah at Transfiguration. 

And behold, there appeared unto 
them Moses, and Elias, talking with 
him. 

Then answered Peter, and said unto 
Jesus, Lord, it is good for us to be here: 



[83 



ELISABETH 



THE COMPREHENSIVE ANALYSIS 



ELISHA 



If thou wilt, let us make here three tab- 
ernacles: one for thee, and one for 
Moses, and one for Elias. (Matthew 
17:3.4-) 

Forerunner of John the Baptist. 

Behold, I will send you Elijah the 
prophet before the coming of the great 
and dreadful day of the Lord: 

And he shall turn the heart of the 
fathers to the children, and the heart of 
the children to their fathers, lest I come 
and smite the earth with a curse. (Mal- 
achi 4: 5, 6.) 

For all the Prophets and the Law 
prophesied until John. 

And if ye ivill receive it, this is Elias 
which was for to come. ( Matthew 1 1 : 

13, H-) 

And he shall go before him in the 
spirit and power of Elias, to turn the 
hearts of the fathers to the children, 
and the disobedient to the wisdom of 
the just, to make ready a people pre- 
pared for the Lord. (Luke i : 17.) 

ELISABETH. (See John the Baptist, Zach- 
arias.) 

E-lis'a-beth — a form of a Hebrew word 
meaning "God her oath." Elisabeth was the 
wife of Zacharias, the mother of John the 
Baptist, and the cousin of Mary the mother 
of Jesus. 

Reference.— 'Lnkt i. 

ELISHA. (See EHjah.) 

E-Li'sHA — a form of a Hebrew word 
meaning "God the deliverer." Elisha was 
the successor of Elijah as Israel's prophet. 
His whole life, after the translation of Elijah, 
seems to have been spent in doing good. His 
character is essentially a different one from 
that of his predecessor. While we see Elijah's 
lovableness only occasionally because of the 
stern things he had to do, we find in every- 
thing that Elisha does gentleness and that win- 
ning disposition that made him an object of 
reverence. In this the earnest student can 



see God's hand. What Elijah began in tumult 
and stress, fire and blood, solitude and awe- 
inspiring visions, Elisha carried to completion 
in gentleness, healing acts, and loving, peace- 
ful intercourse. Both men worked as God 
directed and with the means that He gave. 

Elisha was prophet for about sixty years. 
In that time we find him aiding the Israelites m 
to overthrow their enemies and laboring to " 
build up a higher spiritual state, and doing 
many deeds for the comfort of the poor and 
the afflicted. He died lamented by all Israel. 
God, after his death, honored him by permit- 
ting the touch of his bones to raise a man 
from the dead. 

REFERENCES. 

And the Lord said unto him, Go, re- 
turn on thy way to the wilderness of 
Damascus: and when thou comest, 
anoint Hazael to be king over Syria : 

And Jehu the son of Nimshi shalt 
thou anoint to be king over Israel : and 
Elisha the son of Shaphat of Abel- 
meholah shalt thou anoint to be prophet 
in thy room, (i Kings 19: 15, 16.) 

And he took the mantle of Elijah that 
fell from him, and smote the waters, 
and said, Where is the Lord God of 
Elijah? And when he also had smit- 
ten the waters, they parted hither and 
thither: and Elisha went over. 

And when the sons of the prophets 
which were to view at Jericho saw him, 
they said. The spirit of Elijah doth rest 
on Elisha. And they came to meet him, 
and bowed themselves to the ground 
before him. (2 Kings 2: 14, 15.) 

Now Elisha was fallen sick of his 
sickness whereof he died. And Joash 
the king of Israel came down unto him, 
and wept over his face, and said, O my 
father, my father ! the chariot of Israel, 
and the horsemen thereof ! 

And Elisha said unto him, Take bow 
and arrows. And he took unto him bow 
and arrows. 



[84 



I 



ENEMIES 



THE COMPREHENSIVE ANALYSIS 



ENEMIES 



And he said to the king of Israel, Put 
thine hand upon the bow. And he put 
his hand upon it: and Elisha put his 
hands upon the king's hands. 

And he said, Open the window east- 
ward. And he opened it. Then EHsha 
said. Shoot. And he shot. And he 
said. The arrow of the Lord's dehver- 
ance, and the arrow of dehverance from 
Syria: for thou shalt smite the Syrians 
in Aphek, till thou have consumed 
them. 

And he said. Take the arrows. And 
he took them. And he said unto the 
king of Israel, Smite upon the ground. 
And he smote thrice, and stayed. 

And the man of God was wroth with 
him, and said, Thou shouldest have 
smitten five or six times; then hadst 
thou smitten Syria till thou hadst con- 
sumed it : whereas now thou shalt smite 
Syria but thrice. 

And Elisha died, and they buried 
him. And the bands of the Moabites 
invaded the land at the coming in of 
the year. (2 Kings 13: 14-20.) 



Additional References, Including Miracles. 
—2 Kings 2: 22; 2: 24; 3: 16; 4: 4; 4: 32; 
4:4o;4:44;5: I4;6:5;6: 18; 7: i;9: i; 
13:21. 

ENEMIES. 

En'e-mies — those who are unfriendly or 
hostile to us ; those who wish us evil or do 
evil to us. The Bible is very explicit as to 
the way in which we should treat enemies, the 
New Testament particularly telling us that 
we should love them and to return good for 
evil — to do which is the surest test of the 
Christian character. 

REFERENCES. 
Treatment of Enemies. 

If thou meet thine enemy's ox or his 
ass going astray, thou shalt surely 
bring it back to him again. 



If thou see the ass of him that hateth 
thee lying under his burden, and would- 
est forbear to help him, thou shalt sure- 
ly help with him. (Exodus 23: 4, 5.) 

And David said to Saul, Wherefore 
hearest thou men's words, saying, Be- 
hold, David seeketh thy hurt ? 

Behold, this day thine eyes have seen 
how that the Lord had delivered thee 
to-day into mine hand in the cave: and 
some bade me kill thee; but mine eye 
spared thee; and I said, I will not put 
forth mine hand against my lord; for 
he is the Lord's anointed, (i Samuel 
24: 9, 10.) 

Rejoice not when thine enemy fall- 
eth, and let not thine heart be glad when 
he stumbleth. (Proverbs 24: 17.) 

If thine enemy be hungry, give him 
bread to eat; and if he be thirsty, give 
him water to drink: 

For thou shalt heap coals of fire upon 
his head, and the Lord shall reward 
thee. (Proverbs 25: 21, 22.) 

Ye have heard that it hath been said, 
Thou shalt love thy neighbour, and hate 
thine enemy. 

But I say unto you. Love your ene- 
mies, bless them, that curse you, do good 
to them that hate you, and pray for 
them which despitefidly use you, and 
persecute you. (Matthew 5: 43, 44.) 

But love ye your enemies, and do 
good, and lend, hoping for nothing 
again: and your reward shall be great, 
and ye shall be the children of the 
Highest: for he is kind unto the un- 
thankful, and to the evil. (Luke 6 : 35. ) 

God Delivers from Enemies. 

He delivereth me from mine enemies : 
yea, thou liftest me up above those that 
rise up against me : thou hast delivered 
me from the violent man. (Psalm 18: 
48.) 



i8s 



ENEMIES 



THE COMPREHENSIVE ANALYSIS 



ENVY 



For thou hast been a shelter for me, 
and a strong tower from the enemy. 
(Psalm 6i : 3.) 

God's Enemies Punished. 

Thy right hand, O Lord, is become 
glorious in power: thy right hand, O 
Lord, hath dashed in pieces the enemy. 
( Exodus 15: 6. ) 

Let God arise, let his enemies be scat- 
tered: let them also that hate him flee 
before him. (Psalm 68: i.) 

For lo, thine enemies, O Lord, for lo, 
thine enemies shall perish ; all the work- 
ers of iniquity shall be scattered. 
(Psalm 92: 9.) 

Therefore saith the Lord, the Lord 
of hosts, the mighty One of Israel, Ah, 
I will ease me of mine adversaries, and 
avenge me of mine enemies. (Isaiah 
i: 24.) 

And to you who are troubled, rest 
with us, when the Lord Jesus shall be 
revealed from heaven, with his mighty 
Angels, 

In flaming fire, taking vengeance on 
them that know not God, and that obey 
not the Gospel of our Lord Jesus Christ. 
(2 Thessalonians i : 7, 8.) 

Enmity between God and Man. 

For to be carnally minded is death; 
but to be spiritually minded is life and 
peace. 

Because the carnal mind is enmity 
against God: for it is not subject to the 
law of God, neither indeed can be. 
(Romans 8: 6, 7.) 

For he is our peace, who hath made 
both one, and hath broken down the 
middle wall of partition between us: 

Having abolished in his flesh the en- 
mity, even the law of commandments 
contained in ordinances, for to make 
in himself of twain one new man, 



so making peace. (Ephesians 2: 14, 

I5-) 

And (having made peace through 

the blood of his cross) by him to recon- 
cile all things unto himself, by him, I 
say, whether they be things in earth, or 
things in heaven. 

And you that were sometimes alien- 
ated, and enemies in your mind by wick- 
ed works, yet now hath he reconciled. 
(Colossians i : 20, 21.) 

ENOCH. 

E'noch — a form of a Hebrew word mean- 
ing "initiated" or "teacher." The Bible men- 
tions a number of persons of this name, as 
well as a city. The first was the son of Cain, 
who built a town which he called after him- 
self. The next was the Enoch who "walked 
with God." He was the son of Jared and the 
father of Methuselah. We are told that he 
lived 365 years. E[e was born about 3,500 
B.C. He was such a good man that, accord- 
ing to Moses, he was removed to Heaven with- 
out the experience of death. 

References. — Genesis 5 ; Hebrews 11: 5 ; 
Jude 1 : 14. 

ENVY. (See Covetousness.) 

En'vy. Envy is that feeling of discontent 
or uneasiness which makes us covet the good 
fortunes or possessions of another. The Bible 
regards envy as a sin, and the whole teaching 
of the Book, both in the Old and New Testa- 
ments, is against it as a stumbling-block to 
the person who seeks to pursue the religious 
life. 

REFERENCES. 

General. 

A sound heart is the life of the flesh : 
but envy the rottenness of the bones. 
(Proverbs 14: 30.) 

Wrath is cruel, and anger is out- 
rageous; but who is able to stand be- 
fore envy? (Proverbs 27: 4.) 

Again, I considered all travail, and 
every right work, that for this a man 
is envied of his neighbour. This is also 



186 



ENVY 



THE COMPREHENSIVE ANALYSIS 



ESAU 



vanity and vexation of spirit. (Eccle- 
siastes 4:4.) 

Therefore when they were gathered 
together, Pilate said unto them, Whom 
will ye that I release unto you? Barab- 
bas, or Jesus, which is called Christ? 

For he knew that for envy they had 
delivered him. (Matthew 27: 17, 18.) 

And the Patriarchs, moved with 
envy, sold Joseph into Egypt: but God 
was with him. (Acts 7:9.) 

And even as they did not like to re- 
tain God in their knowledge, God gave 
them over to a reprobate mind, to do 
those things which are not convenient : 

Being filled with all unrighteousness, 
fornication, wickedness, covetousness, 
maliciousness, full of envy, murder, de- 
bate, deceit, malignity, whisperers. 
( Romans i : 28, 29. ) 

For ye are yet carnal : for whereas 
there is among you envying, and strife, 
and divisions, are ye not carnal, and 
walk as men ? ( i Corinthians 3:3.) 

For I fear lest when I come, I shall 
not find vou such as I would, and that I 
shall be found unto you such as ye 
would not, lest there be debates, en- 
vyings, wraths, strifes, backbitings, 
whisperings, swellings, tumults. (2 
Corinthians 12: 20.) 

He is proud, knowing nothing, but 
doting about questions and strifes of 
words, whereof cometh envy, strife, 
railings, evil surmisings. ( i Timothy 
6:4.) 

Envy Forbidden. 

Fret not thyself because of evil doers, 
neither be thou envious against the 
workers of iniquity. (Psalm 37: i.) 

Envy thou not the oppressor, and 
choose none of his ways. (Proverbs 

3-- 3I-) 

Let us walk honestly, as in the day; 



not in rioting and drunkenness, not in 
chambering and wantonness, not in 
strife and envying. (Romans 13: 13.) 
Wherefore laying aside all malice, 
and all guile, and hypocrisies, and en- 
vies, and evil speakings, (i Peter 2:1.) 

Consequences of Envy. 

For wrath killeth the foolish man, 
and envy slayeth the silly one. (Job 
5:2.) 

Lord, when thy hand is lifted up, 
they will not see: but they shall see, 
and be ashamed for their envy at the 
people; yea, the fire of thine enemies 
shall devour them. (Isaiah 26: 11.) 

For where envying and strife is, 
thwe is confusion, and every evil work. 
(James 3: 16.) 

EPHESUS. 

Eph'e-sus — a city of Asia jNIinor, famous 
in tlie time of Christ and for some several 
centuries later. Ephesus was founded some 
centuries before the Christian era by the 
Greeks, and at the time of Christ's birth was 
one of the largest and finest cities of the East, 
being noted for its commerce, its art, and its 
magnificent buildings. Like all Greek cities 
in their prime, it was most evil and licentious. 
It possessed one of the wonders of the world 
in the shape of a great and beautiful temple 
to the goddess Diana, which was noted for 
the richness of its priesthood and the number 
of its worshipers. After the death of Jesus 
much missionary work was carried on in the 
place and Paul fotmded a strong church there. 
But, like the others of the "seven churches of 
Asia," it fell into wickedness and was wiped 
out. To-day nothing is left of Ephesus save 
heaps of ruins, in which can be found only a 
trace of its former greatness. 

References. — Acts 19 and 20; i Corin- 
thians 15: 32; I Corinthians 16: 8. See also 
Paul's Epistle to the Ephesians. 

ESAU. (See Isaac, Jacob, Rebekah.) 

E'sAU — a form of a Hebrew word mean- 
ing "hairy." Esau was the eldest son of Isaac 



[87 



ESTHER 



THE COMPREHENSIVE ANALYSIS 



EVE 



by Rebekah. His warfare with his twin- 
brother, Jacob, was foretold before their birth. 
Esau was strong, sturdy, and addicted to 
the outdoor hfe of a hunter; Jacob was of a 
less powerful mold, and given to study. 
Through craftiness he deprived Esau of his 
birthright. Esau later lost his father's bless- 
ing through being less shrewd than Jacob. 
After his marriage he became a rich and pow- 
erful chieftain in Edom. 

References. — Genesis 25 ; 2j; 33 ; 36. 

ESTHER. 

Es'ther — a form of a Hebrew word de- 
rived from the Persian word sitareh, meaning 
"star." She was the child of Hebrew parents, 
born in the vicinity of Babylon during the 
Exile, and her Hebrew name was Hadassah, 
Esther being given to her when she became 
the bride of King Ahasuerus. Her histor}- 
and what she did for her people will be found 
in the Bible in the book of Esther, to which 
the reader is referred. 

EUPHRATES. 

Eu-phra'tes — the Biblical name for the 
largest and most important river of Western 
Asia. It is now called the Phrat. It is a 
stream about 1,800 miles long and navigable 
for steamers a large part of the distance. It 
figures in the Bible a very great deal, having 
been one of the streams that flowed near 
Eden. Many notable events occurred on or 
near its banks. 

EVE. (See Adam, Fall.) 

Eve — an Englished form of the feminine 
style of the Hebrew noun meaning "life." It 
is the name by which the first woman, Adam's 
helpmeet, is known. Genesis gives a double 
account of her creation. After the birth of 
Seth she disappears from Scripture. Nothing 
is said concerning when or where she died, or 
at what age. 

REFERENCES. 

So God created man in his own 
image, in the image of God created he 
him; male and female created he them. 
(Genesis i : 27.) 



And the Lord God caused a deep 
sleep to fall upon Adam, and he slept: 
and he took one of his ribs, and closed 
up the flesh instead thereof; 

And the rib, which the Lord God had 
taken from man, made he a woman, 
and brought her unto the man. 

And Adam said. This is now bone 
of my bones, and flesh of my flesh : she 
shall be called Woman, because she was 
taken out of Man. (Genesis 2: 21-23.) 

And Adam called his wife's name 
Eve; because she was the mother of all 
living. (Genesis 3: 20.) 

Now the serpent was more subtil 
than any beast of the field which the 
Lord God had made. And he said unto 
the woman. Yea, hath God said. Ye 
shall not eat of every tree of the gar- 
den? 

And the woman said unto the ser- 
pent. We may eat of the fruit of the 
trees of the garden : 

But of the fruit of the tree which 
is in the midst of the garden, God hath 
said. Ye shall not eat of it, neither shall 
ye touch it, lest ye die. 

And the serpent said unto the wom- 
an, Ye shall not surely die: 

For God doth know that in the day 
ye eat thereof, then your eyes shall be 
opened, and ye shall be as gods, know- 
ing good and evil. 

And when the woman saw that the 
tree was good for food, and that it was 
pleasant to the eyes, and a tree to be 
desired to make one wise, she took of 
the fruit thereof, and did eat, and gave 
also unto her husband with her ; and he 
did eat. (Genesis 3: 1-6.) 

And the Lord God said unto the 
woman. What is this that thou hast 
done? And the woman said. The ser- 
pent beguiled me, and I did eat. (Gen- 
esis 3: 13.) 



188 



EVIL 



THE COMPREHENSIVE ANALYSIS 



FAITH 



Unto the woman he said, I will great- 
ly multiply thy sorrow and thy concep- 
tion; in sorrow thoit shalt bring forth 
children : and thy desire shall be to thy 
husband, and he shall rule over thee. 
(Genesis 3: 16.) 

EVIL. (See Sin.) 

EZEKIEL. 

E-ze'ki-el — a form of a Hebrew word 
meaning "whom God will strengthen." Eze- 
kiel was one of the greater prophets, and lived 
about the same time as Jeremiah and Daniel. 
We know that his prophecies were made in 
captivity; but beyond that fact little is known 
about him. It is judged from the character 
of his writings that he was a man of immense 
energy and vigor, as well as deeply religious 
and highly spiritual. 

Reference. — The book of Ezekiel. 

EZRA. 

Ez'ra — a form of a Hebrew word mean- 
ing "help." The Bible mentions several per- 
sons named Ezra. The one of chief impor- 
tance, however, is the noted priest and scribe 
who led the second expedition of Israelites 
back to the fatherland from the Babylonian 
exile, about the year 458 B.C. This was but 
a portion of his work. He founded the Great 
Synagogue at Jerusalem, collected and revised 
the books of the Old Testament, wrote Chron- 
icles and Ezra himself, and probably Nehe- 
miah and Esther, and set down the basis for 
the canon of the Old Testament. He died at 
a very advanced age, said by some to have 
been 120 years. 

FAITH. 

Faith — literally, belief or trust. In the 
religious sense, faith is the unqualified assent 
of the mind to the truths of God, either re- 
vealed or concealed. The actual word itself 
occurs but a few times in the Old Testament, 
but its place is taken by other terms having 
the same, or almost the same, meaning. In 
the New Testament its use is very much more 
frequent and marked, and the presence of faith 
in the human breast is indicated as an essen- 
tial to salvation. Paul often refers to it as 



one of the greatest of human attributes and 
one of the chief links between God and man. 

REFERENCES. 

The Nature of Faith. 

Now faith is the substance of things 
hoped for, the evidence of things not 
seen. 

For by it the elders obtained a good 
report. 

Through faith we understand that 
the worlds were framed by the word of 
God, so that things which are seen were 
not made of things which do appear. 
(Hebrews 11 : 1-3.) 

Its Power to Justify, Purify, Sanctify. 

Therefore we conclude that a man is 
justified by faith without the deeds of 
the law. (Romans 3: 28.) 

Therefore being justified by faith, 
we have peace with God through our 
Lord Jesus Christ : 

By whom also we have access by 
faith into this grace wherein we stand, 
and rejoice in hope of the glory of God. 
(Romans 5 : 1,2.) 

Knowing that a man is not justified 
by the works of the law, but by the faith 
of Jesus Christ, even we have believed 
in Jesus Christ, that we might be justi- 
fied by the faith of Christ, and not by 
the works of the law: for by the works 
of the law shall no flesh be justified. 
(Galatians 2 : 16.) 

And put no difference between us 
and them, purifying their hearts by 
faith. (Acts 15: 9.) 

To open their eyes, and to turn them 
from darkness to light, and from the 
power of Satan unto God, that they 
may receive forgiveness of sins, and in- 
heritance among them which are sanc- 
tified by faith that is in me. (Acts 26: 
18.) 



189 



FAITH 



THE COMPREHENSIVE ANALYSIS 



FAITH 



Godhead Object of Faith. 

And Jesus answering, saith unto 
them, Have faith in God. 

For verily I say unto you, that who- 
soever shall say unto this mountain, Be 
thou removed, and be thou cast into the 
sea, and shall not doubt in his heart, but 
shall believe that those things which he 
saith shall come to pass: he shall have 
whatsoever he saith. (Mark ii: 22, 

23-) 

Let not your heart be troubled: ye 
believe in God, believe also in me. 
(John 14: I.) 

But these are written, that ye might 
believe that Jesus is the Christ the Son 
of God, and that beheving ye might 
have Hfe through his Name. (John 
20: 31.) 

Faith Given by the Spirit. 

And my speech and my preaching 
was not with enticing words of man's 
wisdom, but in demonstration of the 
Spirit and of power : 

That your faith should not stand in 
the wisdom of men, but in the power of 
God. (i Corinthians 2: 4, 5.) 

To another faith, by the same spirit : 
to another the gifts of healing, by the 
same spirit, (i Corinthians 12: 9.) 

Unity of Faith. 

One Lord, one Faith, one Baptism. 
(Ephesians 4:5.) 

Till we all come in the unity of the 
faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the 
measure of the stature of the fulness 
of Christ. (Ephesians 4: 13.) 

Beloved, when I gave all diligence to 
write unto you of the common salva- 
tion : it was needful for me to write unto 
you, and exhort you that ye should 



earnestly contend for the faith which 
was once delivered unto the Saints. 
(Judei:3.) 

Faith and Salvation. 

He that believeth and is baptized 
shall be saved; but he that believeth not 
shall be damned. (Mark 16: 16.) 

But as many as r'^ceived him, to them 
gave he power to become the sons of 
God, even to them that believe on his 
Name. (John i : 12.) 

For God so loved the world, that he 
gave his only begotten Son, that who- 
soever believeth in him shoidd not per- 
ish, but have everlasting life. (John 
3: 16.) 

He that believeth on the Son hath 
everlasting life: and he that believeth 
not the Son shall not see life: but the 
wrath of God abideth on him. (John 

3:36.) 

But that no man is justified by the 
law in the sight of God, it is evident: 
for. The just shall live by faith. ( Gala- 
tians 3:11.) 

Eor by grace are ye saved, through 
faith, and that not of yourselves: it is 
the gift of God. ( Ephesians 2:8.) 

And that from a child thou hast 
known the holy Scriptures, which are 
able to make thee wise unto salvation 
through faith which is in Christ Jesus. 
(2 Timothy 3: 15.) 

But without faith it is impossible to 
please him: for he that cometh to God 
must believe that he is, and that he is 
a rewarder of them that diligently seek 
him. ( Hebrews 11: 6. ) 

Faith Works by Love. 

And though I have the gift of proph- 
ecy, and understand all mysteries, and 
all knowledge; and though I have all 
faith, so that I could remove moun- 



IQO 



FAITH 



THE COMPREHENSIVE ANALYSIS 



FAITH 



tains, and have not charity,* I am noth- 
ing, (i Corinthians 13: i.) 

And now abideth faith, hope, chari- 
ty,* these three; but the greatest of 
these is charity.* (i Corinthians 13: 

I3-) ... 

For in Jesus Christ neither circum- 
cision availeth any thing, nor uncircum- 
cision, but faith which worketh by love. 
(Galatians 5:6.) 

Now the end of the commandment is 
charity, out of a pure heart, and of a 
good conscience, and of faith un- 
feigned, (i Timothy 1:5.) 

Seeing ye have purified your souls in 
obeying the truth through the Spirit 
unto unfeigned love of the brethren, see 
that ye love one another with a pure 
heart fervently. ( i Peter i : 22. ) 

Faith without Works. 

Even so faith, if it hath not works, 
is dead being alone. 

Yea, a man may say. Thou hast faith, 
and I have works: shew me thy faith 
without thy works, and I will shew thee 
my faith by my works. 

Thou believest that there is one God, 
thou doest well: the devils also believe, 
and tremble. 

But wilt thou know, O vain man, that 
faith without works is dead? (James 
2: 17-20.) 

Brings Peace and Joy. 

Therefore being justified by faith, 
we have peace with God, through our 
Lord Jesus Christ. (Romans 5: i.) 

Now the God of hope fill you with all 
joy and peace in believing, that ye may 
abound in hope through the power of 
the Holy Ghost. (Romans 15: 13.) 

That the trial of your faith, being 
much more precious than of gold that 



perisheth, though it be tried with fire, 
might be found unto praise, and hon- 
our, and glory, at the appearing of 
Jesus Christ: 

Whom having not seen, ye love, in 
whom though now ye see him not, yet 
believing, ye rejoice with joy unspeak- 
able, and full of glory. ( i Peter i : 7, 
8.) 

Blessings from Faith. 

And this is the will of him that sent 
me, that every one which seeth the Son, 
and believeth on him, may have ever- 
lasting life: and I ivill raise him up at 
the last day. (John 6: 40.) 

Therefore it is of faith, that it might 
be by grace; to the end the promise 
might be sure to all the seed ; not to that 
only which is of the law, but to that also 
which is of the faith of Abraham ; who 
is the father of us all. ( Romans 4 : 16.) 

According to the eternal purpose 
which he purposed in Christ Jesus our 
Lord: 

In whom we have boldness and ac- 
cess with confidence by the faith of him. 
(Ephesians 3: 11, 12.) 

Neither give heed to fables and end- 
less genealogies, which minister ques- 
tions, rather than godly edifying which 
is in faith. ( i Timothy 1:4.) 

Miracles through Faith. 

But Jesus turned him about, and 
when he saw her, he said. Daughter, 
be of good comfort, thy faith hath made 
thee whole. And the woman was made 
whole from that hour. (Matthew 9: 
22.) 

But when Jesus heard it, he answered 
him, saying. Fear not, believe only, and 
she shall be made whole. (Luke 8: 50.) 

And his name through faith in his 



* Charity in this sense means love. 



191 



FAITH 



THE COMPREHENSIVE ANALYSIS 



FAITH 



name hath made this man strong, whom 
ye see and know: yea, the faith which 
is by him hath given him this perfect 
soundness in the presence of you all. 
(Acts 3: 16.) 

Power of Faith. 

And Jesus said unto them, Because 
of your vmbelief: for verily I say unto 
you. If ye have faith as a grain of mus- 
tard seed, ye shall say unto this moun- 
tain, Remove hence to yonder place; 
and it shall remove; and nothing shall 
be impossible unto you. (Matthew 17: 
20.) 

Jesus said unto him, // thou canst be- 
lieve, all things are possible to him that 
believeth. (Mark 9: 23.) 

For whatsoever is born of God, over- 
cometli the world, and this is the vic- 
tory that overcometh the world, even 
our faith, (i John 5:4.) 

Faith's Trials. 

So that we ourselves glory in you in 
the churches of God for your patience 
and faith in all your .persecutions and 
tribulations that ye endure. (2 Thes- 
salonians 1:4.) 

By faith Abraham, when he was 
tried, offered up Isaac : and he that had 
received the promises offered up his 
only begotten son. ( Hebrews 11: 17.) 

Knowing this, that the trying of your 
faith worketh patience. (James 1:3.) 

That the trial of your faith, being 
much more precious than of gold that 
perisheth, though it be tried with fire, 
might be found unto praise and honour 
and glory at the appearing of Jesus 
Christ, (i Peter i : 7.) 

In Christian's Armor. 

Above all, taking the shield of faith, 
wherewith ye shall be able to quench all 



the fiery darts of the wicked. (Ephe- 
sians 6: 16.) 

But let us, who are of the day, be 
sober, putting on the breastplate of faith 
and love, and for an helmet, the hope 
of salvation, (i Thessalonians 5:8.) 

Constancy in Faith. 

Watch ye, stand fast in the faith, 
quit you like men: be strong. (i 
Corinthians 16: 13.) 

Examine yourselves, whether ye be 
in the faith: prove your own selves. 
Know ye not your own selves, how that 
Jesus Christ is in you, except ye be 
reprobates? (2 Corinthians 13: 5.) 

Only let your conversation be as it 
becometh the gospel of Christ: that 
whether I come and see you, or else be 
absent, I may hear of your affairs, that 
ye stand fast in one spirit, with one 
mind striving together for the faith of 
the gospel. (Philippians i : 27.) 

As ye have therefore received Christ 
Jesus the Lord, so walk ye in him : 

Rooted and built up in him, and stab- 
lished in the faith, as ye have been 
taught, abounding therein with thanks- 
giving. (Colossians 2: 6, 7.) 

This charge I commit unto thee, son 
Timothy, according to the prophecies 
which went before on thee, that thou 
by them mightest war a good warfare ; 

Holding faith, and a good con- 
science; which some having put away 
concerning faith have made shipwreck, 
(i Timothy i: 18, 19.) 

Faithfulness in God's Service. 

Who then is a faithfid and wise serv- 
ant, whom his Lord hath made ruler 
over his household, to give them meat 
in due season? (Matthew 24: 45.) 

But have renounced the hidden 
things of dishonesty, not walking in 



IQ2 



FAITH 



THE COMPREHENSIVE ANALYSIS 



FALL 



craftiness, nor handling the word of 
God deceitfully, but b)^ manifestation of 
the truth commending ourselves to ev- 
ery man's conscience in the sight of 
God. (2 Corinthians 4:2.) 

Beloved, thou doest faithfully what- 
soever thou doest to the Brethren, and 
to strangers: 

Which have borne witness of thy 

^charity before the Church: whom if 

thou bring forward on their journey 

after a godly sort, thou shalt do well. 

(3 John i: 5, 6.) 

Faithfulness toward Men. 

A tale-bearer revealeth secrets: but 
he that is of a faithful spirit concealeth 
the matter. (Proverbs 11: 13.) 

A wicked messenger falleth into mis- 
chief: but a faithful ambassador is 
health. (Proverbs 13: 17.) 

A faithful witness will not lie : but a 
false witness will utter lies. ( Proverbs 

14: 5-) 

He that is faithful in that zvhich is 
least, is faithful also in much: and he 
that is unjust in the least, is unjust also 
in much. 

If therefore ye have not been faith- 
ful in the unrighteous Mammon, who 
will commit to your trust the true rich- 
es? 

And if ye have not been faithful in 
that which is another man's, who shall 
give you that which is your own? 
(Luke 16: 10-12.) 

Let a man so account of us, as of 
the ministers of Christ, and stewards 
of the mysteries of God. 

Moreover, it is required in stewards, 
that a man be found faithful, (i Co- 
rinthians 4: I, 2.) 

And they that have believing mas- 
ters, let them not despise them, because 
they are brethren; but rather do them 



service, because they are faithful and 
beloved, partakers of the benefit. These 
things teach and exhort, (i Timothy 
6: 2.) 

FALL. (See Adam, Creation, Eve.) 

Fall. The Fall of Man is a theological 
term which indicates the loss of that state of 
sinless perfection in which God made his 
greatest creation, man. God's positive com- 
mand was transgressed and the disobedience 
thereby entailed upon succeeding humanity 
the penalty of sin and suffering and death ; 
salvation only being accorded through the 
goodness of God and the sacrifice of His Son 
as the Redeemer of the World. 

REFERENCES. 

The Command. 

And the Lord God commanded the 
man, saying. Of every tree of the gar- 
den thou mayest freely eat: 

But of the tree of the knowledge of 
good and evil, thou shalt not eat of it: 
for in the day that thou eatest thereof 
thou shalt surely die. (Genesis 2: 16, 

The Fall and Judgment. 

Now the serpent was more subtile 
than any beast of the field which the 
Lord God had made. And he said unto 
the woman. Yea, hath God said. Ye 
shall not eat of every tree of the gar- 
den? 

And the woman said unto the ser- 
pent. We may eat of the fruit of the 
trees of the garden: 

But of the fruit of the tree which is 
in the midst of the garden, God hath 
said. Ye shall not eat of it, neither shall 
ye touch it, lest ye die. 

And the serpent said unto the wom- 
an, Ye shall not surely die: 

For God doth know that in the day 
ye eat thereof, then your eyes shall be 



FALL 



THE COMPREHENSIVE ANALYSIS 



FALL 



Opened, and ye shall be as gods, know- 
ing good and evil. 

And when the woman saw that the 
tree was good for food, and that it was 
pleasant to the eyes, and a tree to be 
desired to make one wise, she took of 
the fruit thereof, and did eat, and gave 
also unto her husband with her; and 
he did eat. 

And the eyes of them both were 
opened, and they knew that they were 
naked; and they sewed fig leaves to- 
gether, and made themselves aprons. 

And they heard the voice of the Lord 
God walking in the garden in the cool 
of the day : and Adam and his wife hid 
themselves from the presence of the 
Lord God amongst the trees of the gar- 
den. 

And the Lord God called unto Adam, 
and said unto him, Where art thou? 

And he said, I heard thy voice in 
the garden, and I was afraid, because 
I was naked; and I hid myself. 

And he said. Who told thee that thou 
wast naked? Hast thou eaten of the 
tree, whereof I commanded thee that 
thou shouldest not eat? 

And the man said. The woman whom 
thou gavest to be with me, she gave me 
of the tree, and I did eat. 

And the Lord God said unto the 
woman. What is this that thou hast 
done? And the woman said. The ser- 
pent beguiled me, and I did eat. 

And the Lord God said unto the ser- 
pent, Because thou hast done this, thou 
art cursed above all cattle, and above 
every beast of the field: upon thy belly 
shalt thou go, and dust shalt thou eat 
all the days of thy life: 

And I will put enmity between thee 
and the woman, and between thy seed 
and her seed: it shall bruise thy head, 
and thou shalt bruise his heel. 



Unto the woman he said, I will 
greatly multiply thy sorrow and thy 
conception; in sorrow thou shalt bring 
forth children: and thy desire shall be 
to thy husband, and he shall rule over 
thee. 

And unto Adam he said. Because 
thou hast hearkened unto the voice of 
thy wife, and hast eaten of the tree of 
which I commanded thee, saying. Thou 
shalt not eat of it : cursed is the ground 
for thy sake; in sorrow shalt thou eat 
of it all the days of thy life ; 

Thorns also and thistles shall it bring 
forth to thee; and thou shalt eat the 
herb of the field: 

In the sweat of th}^ face shalt thou 
eat bread, till thou return unto the 
ground; for out of it wast thou taken: 
for dust thou art, and unto dust shalt 
thou return. (Genesis 3: 1-19.) 

And the Lord God said. Behold, the 
man is become as one of us, to know 
good and evil: and now, lest he put 
forth his hand, and take also of the tree 
of life, and eat, and live for ever : 

Therefore the Lord God sent him 
forth from the garden of Eden, to till 
the ground from whence he was taken. 

So he drove out the man: and he 
placed at the east of the garden of Eden 
Cherubims, and a flaming sword which 
turned every way, to keep the way of 
the tree of life. (Genesis 3: 22-24.) 

Wherefore, as by one man sin en- 
tered into the world, and death by sin; 
and so death passed upon all men, for 
that all have sinned. ( Romans 5 : 
12.) 

For since by man came death, by 
man came also the resurrection of the 
dead. 

For as in Adam all die, even so in 
Christ shall all be made alive, (i Co- 
rinthians 15 : 21.") 



194 



FATHER 



THE COMPREHENSIVE ANALYSIS 



FATHER 



FATHER. (See Children; for fatherhood of 

God see God.) 

Fa'ther. This word is applied in the 
Scriptures in many senses, the most important 
of which are : ( i ) to God as the Father of 
Christ and of all men; (2) to a male parent; 
(3) to an ancestor; (4) to a chief or ruler; 
(5) to the author or source of anything. With 
relation to its second meaning the Bible is 
very explicit. It teaches love and veneration 
for one's parent, as well as obedience and re- 
spect. It is equally explicit as to the duty of 
fathers toward their children, setting forth the 
needs of love, care, and guidance in the family 
and religious relations. It also teaches that 
God is especially watchful for the fatherless. 
These sentiments, so beautiful and righteous, 
are an outgrowth of the old Jewish patri- 
archal system, under which the father of a 
family was all-powerful. 

REFERENCES. 

The Duty of Fathers. 

For whom the Lord loveth he cor- 
recteth; even as a father the son in 
whom he deHghteth. ( Proverbs 3 : 
12.) 

He that spareth his rod hateth his 
son: but he that loveth him chasteneth 
him betimes. (Proverbs 13: 24.) 

Chasten thy son while there is hope, 
and let not thy soul spare for his cry- 
ing. (Proverbs 19: 18.) 

FooHshness is bound in the heart of 
a child; but the rod of correction shall 
drive it far from him. ( Proverbs 22 : 

Withhold not correction from the 
child : for if thou beatest him with the 
rod, he shall not die. (Proverbs 23: 

13.) 

Correct thy son, and he shall give 

thee rest ; yea, he shall give delight unto 

thy soul. (Proverbs 29: 17.) 

And, ye fathers, provoke not your 

children to wrath: but bring them up 

in the nurture and admonition of the 

: Lord. (Ephesians 6:4.) 



Fathers, provoke not your children 
to anger, lest they be discouraged. 
(Colossians 3 : 21.) 

Duty to Fathers. 

Honour thy father and thy mother, 
as the Lord thy God hath commanded 
thee; that thy days may be prolonged, 
and that it may go well with thee, in 
the land which the Lord thy God giveth 
thee. (Deuteronomy 5: 16.) 

Cursed be he that setteth light by his 
father or his mother : and all the people 
shall say, Amen. (Deuteronomy 27: 
16.) 

Ye shall fear every man his mother, 
and his father, and keep my sabbaths: 
I am the Lord your God. (Leviticus 

19: 3-) 

The Fatherless. 

Ye shall not afflict any widow, or fa- 
therless child. 

If thou afflict them in any wise, and 
they cry at all unto me, I will surely 
hear their cry; 

And my wrath shall wax hot, and I 
will kill you with the sword; and your 
wives shall be widows, and your chil- 
dren fatherless. (Exodus 22: 22-24.) 

He doth execute the judgment of the 
fatherless and widow, and loveth the 
stranger, in giving him food and rai- 
ment. (Deuteronomy 10: 18.) 

Cursed be he that perverteth the 
judgment of the stranger, fatherless, 
and widow : and all the people shall say. 
Amen. (Deuteronomy 2^: 19.) 

Thou hast sent widows away empty, 
and the arms of the fatherless have 
been broken. 

Therefore snares are round about 
thee, and sudden fear troubleth thee. 
(Job 22: 9, 10.) 

A father of the fatherless, and a 



195 



FAULT 



THE COMPREHENSIVE ANALYSIS 



FEAR 



judge of the widows, is God in his holy 
habitation. (Psahn 68: 5.) 

FAULT. 

Fault — a deviation from the right or a 
neglect of duty through carelessness or a lack 
of knowledge rather than through purpose ; 
some error not necessarily a sin. 

REFERENCES. 

Moreover, if thy brother shall tres- 
pass against thee, go and tell him his 
fault between thee and him alone: if he 
shall hear thee, thovi hast gained thy 
brother. (.Matthew 18: 15.) 

Brethren, if a man be overtaken in 
a fault, ye which are spiritual, restore 
such a one in the spirit of meekness, 
considering- thyself lest thou also be 
tempted. 

Bear ye one another's burdens, and 
so fulfill the law of Christ. (Galatians 
6: I, 2.) 

Confess your faults one to another, 
and pray one for another, that ye may 
be healed. The effectual fervent prayer 
of a righteous man availeth much. 
(James 5: 16.) 

FEAR. 

Fear — apprehension or dread of impending 
danger or trouble. All sorts of fears are 
noted in the Bible, both as to degree and 
cause. Great stress is laid upon the fear of 
God as a necessary adjunct to the relations 
between man and Deity. In the Old Testa- 
ment this is particularly true ; but in the New 
Testament the degree of fear is reduced and it 
becomes more of awe and reverence for His 
greatness and His manifold mercies than of 
terror. 

REFERENCES. 
General. 

And unto man he said. Behold, the 

fear of the Lord, that is wisdom; and 

to depart from evil is understanding. 

(Job 28: 28.) ■ 



The fear of the Lord is the beginning 
of wisdom : a good understanding have 
all they that do his commandments : his 
praise endureth for ever. (Psalm 11 1 : 
10.) 

The fear of the Lord is the begin- 
ning of knowledge: but fools despise 
wisdom and instruction. ( Proverbs i : 

/•) 

The fear of the Lord is the begin- 
ning of wisdom : and the knowledge of 
the Holy is understanding. (Proverbs 
9: 10.) 

Commanded to Fear God. 

Thou shalt fear the Lord thy God, 
and serve him, and shalt sweai by his 
name. (Deuteronomy 6: 13.) 

Therefore thou shalt keep the com- 
mandments of the Lord thy God, to 
walk in his ways, and to fear him. 
(Deuteronomy 8:6.) 

And now, Israel, what doth the Lord 
thy God require of thee, but to fear the 
Lord thy God, to walk in all his ways, 
and to love him, and to serve the Lord 
thy God with all thy heart and with all 
thy soul. (Deuteronomy 10: 12.) 

Only fear the Lord, and serve him 
in truth with all your heart: for con- 
sider how great things he hath done for 
you. (i Samuel 12: 24.) 

But the Lord, who brought you up 
out of the land of Egypt with great 
power and a stretched out arm, him 
shall ye fear, and him shall ye worship, 
and to him shall ye do sacrifice. (2 
Kings 17: 36.) 

But the Lord your God ye shall fear ; 
and he shall deliver you out of the 
hand of all your enemies. (2 Kings 

17: 39-) 

Let all the earth fear the Lord: let 

all the inhabitants of the world stand 

in awe of him. (Psalm 33: 8.) 



I 



196 



FEAR 



THE COMPREHENSIVE ANALYSIS 



FELLOWSHIP 



And I say unto you my friends, Be 
not afraid of them that kill the body, 
and after that have no more that they 
can do. 

But I will forezvarn you whom ye 
shall fear: Fear him, zvhich after he 
hath killed hath power to cast into hell: 
yea, I say unto you, Fear him,. (Luke 

12: 4, 5-) 

Wherefore we receiving a kingdom 
which cannot be moved, let us have 
grace, whereby we may serve God ac- 
ceptably with reverence and godly fear. 
(Hebrews 12: 28.) 

Blessedness of Fearing God. 

And Moses said unto the people, 
Fear not : for God is come to prove you, 
and that his fear may be before your 
faces, that ye sin not. (Exodus 20: 
20.) 

That thou mightest fear the Lord thy 
God, to keep all his statutes and his 
commandments, which I command thee, 
thou, and thy son, and thy son's son, 
all the days of thy life; and that thy 
days may be prolonged. (Deuterono- 
my 6: 2.) 

What man is he that feareth the 
Lord? him shall he teach in the way 
that he shall choose. 

His soul shall dwell at ease; and his 
seed shall inherit the earth. 

The secret of the Lord is with them 
that fear him; and he will shew them 
his covenant. (Psalm 25: 12-14.) 

Behold, the eye of the Lord is upon 
them that fear him, upon them that 
hope in his mercy; 

To deliver their soul from death, and 
to keep them alive in famine. (Psalm 
33: 18, 19.) 

O fear the Lord, ye His saints: for 
there is no want to them that fear him. 
(Psalm 34: 9.) 



FELLOWSHIP. (See Communion.) 

Fel'low-ship — the companionship of per- 
sons on equal terms ; the association together 
of persons with mutual aims and interests. 
This is the strict and literal meaning of the 
word, and comes nearest to realization, in the 
religious sense, in the fellowship which ex- 
ists in a church. With relation to the fellow- 
ship of God or Christ with the saints, the 
saints, out of the benign grace of God and 
through the sufferings of Christ for them, are 
permitted the joy of God's and Christ's com- 
panionship and association. This is a state 
better expressed by the word communion. 

REFERENCES. 
Fellowship of Christ. 

God is faithful, by whom ye were 
called unto the fellowship of his Son 
Jesus Christ our Lord. ( i Corinthians 
1:9.) 

That I may know him, and the pow- 
er of his resurrection, and the fellow- 
ship of his sufferings, being made con- 
formable unto his death. (Philippians 
3: 10.) 

Fellowship of the Spirit. 

If there be therefore any consolation 
in Christ, if any comfort of love, if any 
fellowship of the Spirit, if any bowels 
and mercies. 

Fulfil ye my joy, that ye be likemind- 
ed, having the same love, being of one 
accord, of one mind. (Philippians 2: 
I, 2.) 

Fellowship of the Saints. 

And they continued stedfastly in the 
apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers. 
(Acts 2: 42.) 

Praying us with much intreaty, that 
we would receive the gift, and take upon 
us the fellowship of the ministering to 
the Saints. (2 Corinthians 8:4.) 

And when James, Cephas, and John, 



197 



FILTHINESS 



THE COMPREHENSIVE ANALYSIS 



FIRE 



who seemed to be pillars, perceived the 
grace that was given unto me, they 
gave to me and Barnabas the right 
hands of fellowship, that we should go 
unto the heathen, and they unto the 
circumcision. (Galatians 2:9.) 

That which we have seen and heard 
declare we unto you, that ye also may 
have fellowship with us: and truly our 
fellowship is with the Father, and with 
his Son Jesus Christ. ( i John 1:3.) 

Fellowship with Evil Forbidden. 

But I say, that the things which the 
Gentiles sacrifice, they sacrifice to 
devils, and not to God : and I would not 
that ye should have fellowship with 
devils, (i Corinthians 10: 20.) 

Be ye not unequally yoked together 
with unbelievers: for what fellowship 
hath righteousness with unrighteous- 
ness? and what communion hath light 
with darkness? (2 Corinthians 6: 14.) 

And have no fellowship with the un- 
fruitful works of darkness, but rather 
reprove them. (Ephesians 5: 11.) 

FILTHINESS. (See Sin.) 

Filth'i-ness. This word, its source-nottn, 
"filth," and its adjective, "filthy," are used in 
the Bible in a number of places as figurative 
of sin. In the original Hebrew and Greek 
texts the words rendered in English as "filthi- 
ness" meant "foul matter" or "anything that 
soils or defiles." 

REFERENCES. 
Filthiness of Sin. 

How much more abominable and 
filthy is man, which drinketh iniquity 
like water? (Job 15: 16.) 

They are all gone aside, they are all 
together become filthy: there is none 
that doeth good, no, not one. (Psalm 
14: 3-) 



But we are all as an unclean thing, 
and all our righteousnesses are as filthy 
rags; and we all do fade as a leaf; and 
our iniquities, like the wind, have taken 
us away. (Isaiah 64: 6.) 

In thy filthiness is lewdness: because 
I have purged thee, and thou wast not 
purged, thou shalt not be purged from 
thy filthiness any more till I have caused 
my fury to rest upon thee. (Ezekiel 
24: 13.) 

Purification from Filthiness. ^^i 

When the Lord shall have washed 
away the filth of the daughters of Zion, 
and shall have purged the blood of 
Jerusalem from the midst thereof by 
the spirit of judgment, and by the spirit 
of burning." (Isaiah 4:4.) 

And I will scatter thee among the 
heathen, and disperse thee in the coun- 
tries, and will consume thy filthiness 
out of thee. (Ezekiel 22: 15.) 

Then will I sprinkle clean water upon 
you, and ye shall be clean: from all 
your filthiness, and from all your idols, 
will I cleanse you. (Ezekiel 36: 25.) 

And such were some of you: but ye 
are washed, but ye are sanctified, but 
ye are justified in the Name of the Lord 
Jesus, and by the Spirit of our God. ( i 
Corinthians 6: 11.) 

Having therefore these promises 
(dearly beloved) let us cleanse our- 
selves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of 
God. (2 Corinthians 7: i.) 

FIRE. 

Fire. Fire is mentioned in many ways in 
the Bible, since the Hebrews used it for the 
various domestic purposes, for warmth, and 
in their worship of God. Fire was not to be 
kindled on the Sabbath, and for burnt offer- 
ings none could be used except the supernat- 
urally-lighted altar fire. There are a number 



[98 



FIRE 



THE COMPREHENSIVE ANALYSIS 



FIRE 



of instances where fire accompanied divine 
appearances. The Bible is particularly ex- 
plicit regarding the use of fire as an instru- 
ment of God's judgment and in the place of 
everlasting torment. 

REFERENCES. 

God Appears by Fire. 

To Moses: 

And the Angel of the Lord appeared 
unto him in a flame of fire out of the 
midst of a bush; and he looked, and, 
behold, the bush burned with fire, and 
the bush was not consumed. (Exodus 
3: 2.) 

To Israelites: 

And the Lord went before them by 
day in a pillar of a cloud, to lead them 
the way; and by night in a pillar of 
fire, to give them light: to go by day 
and night. ( Exodus 13: 21.) 

And mount Sinai was altogether on 
a smoke, because the Lord descended 
upon it in fire: and the smoke thereof 
ascended as the smoke of a furnace, 
and the whole mount quaked greatly. 
(Exodus 19: 18.) 

To Ezekiel: 

And I looked, and behold, a whirl- 
wind came out of the north, a great 
cloud, and a fire infolding itself, and a 
brightness was about it, and out of the 
midst thereof as the colour of amber, 
out of the midst of the fire. (Ezekiel 
1:4.) 

To Daniel: 

I beheld till the thrones were cast 
down, and the Ancient of days did sit, 
whose garment was white as snow, and 
the hair of his head like the pure wool : 
his throne was like the fiery flame, and 
his wheels as burning fire. (Daniel 

7:90 



Christ to John: 

His head and his hairs were white 
like wool, as white as snow, and his 
eyes were as a flame of fire. 

And his feet like unto fine brass, as 
if they burned in a furnace: and his 
voice as the sound of many waters. 
(Revelation i: 14, 15.) 

Holy Ghost at Pentecost: 

And there appeared unto them cioven 
tongues, like as of fire, and it sat upon 
each of them. 

And they were all filled with the Holy 
Ghost, and began to speak with other 
tongues, as the spirit gave them utter- 
ance. (Acts 2: 3, 4.) 

Fire Emblem of God's Word. 

Is not my word like as a fire? saith 
the Lord; and like a hammer that 
breaketh the rock in pieces? (Jeremiah 
23: 29.) 

Fire as Instrument of Judgment. 

Then the Lord rained upon Sodom 
and upon Gomorrah brimstone and fire 
from the Lord out of heaven. (Genesis 
19: 24.) 

And Moses stretched forth his rod 
toward heaven, and the Lord sent thim- 
der and hail, and the fire ran along 
upon the ground: and the Lord rained 
hail upon the land of Egypt. (Exodus 

And Nadab and Abihu, the sons of 
Aaron, took either of them his censer, 
and put fire therein, and put incense 
thereon, and offered strange fire before 
the Lord, which he commanded them 
not. 

And there went out fire from the 
Lord, and devoured them, and they died 
before the Lord. (Leviticus 10: i, 2.) 



[99 



FIRE 



THE COMPREHENSIVE ANALYSIS 



FLATTERY 



And when the people complained, it 
displeased the Lord: and the Lord 
heard it: and his anger was kindled; 
and the fire of the Lord burnt among 
them, and consumed them that were 
in the uttermost parts of the camp. 
(Numbers ii : i.) 

And there came out a fire from the 
Lord, and consumed the two hundred 
and fifty men that offered incense. 
(Numbers i6: 35.) 

And Elijah answered and said to the 
captain of fifty. If I be a man of God, 
then let fire come down from heaven, 
and consume thee and thy fifty. And 
there came down fire from heaven, and 
consumed him and his fifty. (2 Kings 
1 : 10.) 

And to you who are troubled, rest 
with us, when the Lord Jesus shall be 
revealed from heaven, with his mighty 
Angels, 

In flaming fire, taking- vengeance on 
them that know not God, and that obey 
not the Gospel of our Lord Jesus Christ. 
(2 Thessalonians i: 7, 8.) 

Everlasting Fire. 

For a fire is kindled in mine anger, 
and shall burn unto the lowest hell, and 
shall consume the earth with her in- 
crease, and set on fire the foundations 
of the mountains. (Deuteronomy 32: 
22.) 

The sinners in Zion are afraid; fear- 
fulness hath surprised the hypocrites. 
Who among us shall dwell with the de- 
vouring fire? Who among us shall 
dwell with everlasting burnings? 
(Isaiah 33: 14.) 

And if thy foot offend thee, cut it off: 
it is better for thee to enter halt into 
life, than having two feet, to he cast 
into hell, into the lire that never shall 
he quenched. (Mark 9: 45.) 



FLATTERY. 

Flat'ter-y — the act of pleasing another by 
artful, insincere, and often untruthful, praise. 
The practice of flattery is a dangerous one, 
teaching insincerity and leading to lying. The 
Scriptures utter a number of warnings against 
it. 

REFERENCES. 

He that speaketh flattery to his 
friends, even the eyes of his children 
shall fail. (Job 17: 5.) 

Let me not, I pray you, accept any 
man's person; neither let me give flat- 
tering titles unto man. 

For I know not to give flattering 
titles; in so doing my Maker would 
soon take me away. (Job 32: 21, 
22.) 

They speak vanity every on'e with his 
neighbour : with flattering lips and with 
a double heart do they speak. 

The Lord shall cut off all flattering 
lips, and the tongue that speaketh proud 
things. (Psalm 12: 2, 3.) 

For he flattereth himself in his own 
eyes, until his iniquity be found to be 
hateful. (Psalm 36: 2.) 

Nevertheless they did flatter him 
with their mouth, and they lied unto 
him with their tongues. (Psalm 78: 

He that saith unto the wicked, Thou 
art righteous; him shall the people 
curse, nations shall abhor him. (Prov- 
erbs 24: 24.) 

A lying tongue hateth those that are 
afflicted by it; and a flattering mouth 
worketh ruin. (Proverbs 26: 28.) 

He that rebuketh a man, afterwards 
shall find more favour than he that 
flattereth with the tongue. (Proverbs 
28: 23.) 

A man that flattereth his neighbour 
spreadeth a net for his feet. (Proverbs 

29: 5-) 



200 



FLESH 



THE COMPREHENSIVE ANALYSIS 



FLOOD 



I 



FLESH. 

Flesh. This word appears many times in 
the Scriptures and with a number of different 
meanings, the more important of which are 
( I ) the whole of the animal creation, whether 
man or beast; (2) mankind; (3) the opposite 
to soul, as modern persons would say, body 
and soul ; (4) the actual fiesh or tissues of 
man or beast. 

REFERENCES. 

Flesh Contrasted with Spirit. 

For when we were in the flesh, the 
motions of sins which were by the law 
did work in our members, to bring forth 
fruit unto death. (Romans 7:5.) 

There is therefore now no condemna- 
tion to them which are in Christ Jesus, 
who walk not after the flesh, but after 
the spirit. (Romans 8: i.) 

Are ye so foolish? having begun in 
the Spirit, are ye now made perfect by 
the flesh? (Galatians 3:3.) 

For the flesh lusteth against the Spir- 
it, and the spirit against the flesh: and 
these are contrary the one to the other : 
so that ye cannot do the things that ye 
would. (Galatians 5: 17.) 

For he that soweth to his flesh, shall 
of the flesh reap corruption : but he that 
soweth to the spirit, shall of the spirit 
reap life everlasting. (Galatians 6:8.) 

Flesh to Be Subdued. 

Having therefore these promises 
(dearly beloved) let us cleanse our- 
selves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of 
God. (2 Corinthians 7:1.) 

This I say then, Walk in the spirit, 
and ye shall not fulfil the lust of the 
flesh. (Galatians 5: 16.) 

In whom also ye are circumcised with 
the circumcision made without hands, 
in putting off the body of the sins of the 



flesh, by the circumcision of Christ. 
(Colossians 2: 11.) 

Forasmuch then as Christ hath suf- 
fered for us in the flesh, arm yourselves 
likewise with the same mind : for he that 
hath suffered in the flesh, hath ceased 
from sin: 

That he no longer should live the 
rest of his time in the flesh, to the lusts 
of men, but to the will of God. ( i Peter 
4: I, 2.) 

For all that is in the world, the lust 
of the flesh, the lust of the eyes, and 
the pride of life, is not of the Father, 
but is of the world, (i John 2: 16.) 

God Manifest in Flesh. 

And the Word was made flesh, and 
dwelt among us (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth. 
(John i: 14.) 

And without controversy, great is 
the mystery of godliness : God was 
manifest in the flesh, justified in the 
Spirit, seen of Angels, preached unto 
the Gentiles, believed on in the world, 
received up into glory, (i Timothy 
3: 16.) 

For Christ also hath once suffered 
for sins, the just for the unjust, that he 
might bring us to God, being put to 
death in the flesh, but quickened by the 
Spirit, (i Peter 3: 18.) 

FLOOD. 

Flood. The Flood is the term commonly 
given to the great cataclysm described in Gen- 
esis 7 and 8, sent by God as a punishment for 
sin and destroying every living thing on earth 
except Noah and his family of seven and 
specimens of the various members of the ani- 
mal kingdom. There has been a tendency 
upon the part of some critics and commenta- 
tors to deny that such a thing as the Flood 
ever took place upon the ground that science 



^ot 



FOOL 



THE COMPREHENSIVE ANALYSIS 



FOOL 



shows no evidence of it in buried remains of 
the persons, animals, places, and things over- 
whelmed by it ; but such statements are not 
borne out by facts and reason. In the first 
place, the Jews are by no means the only race 
'that possess the tradition of a great flood. 
The Egyptians and Assyrians, both older na- 
tions than the Jews, told of such an event. 
The Hindu races had and still have such a 
tradition, and so did the ancient Greeks, the 
Celts, and the Scythians. Strange to say, too, 
the Chinese possess a legend somewhat similar 
to the Jewish account, while on this continent 
the Peruvians, the Aztecs, and some of the 
North American aborigines, had a flood tra- 
dition. What is stranger still, many of the 
tribes of the South Sea Islands tell similar 
stories. The investigation of such a tradition 
thus resolves itself down to an investigation 
of the extent of the flood rather than to wheth- 
er or not it happened, which fact seems to be 
proved by the widespread character of the 
tradition. If science shows no evidence of a 
great cataclysm, covering the whole earth, and 
yet different peoples, separated by vast dis- 
tances and by oceans, have some knowledge 
of one, there must have been something of the 
sort at a time and place from which these dif- 
ferent nations could have picked up the tra- 
dition. The logical deduction from this is that 
all of mankind had its origin in one place and 
from one common stock, and that this place 
was the scene and the people the victims of 
a local inundation. This fits in very well 
with the theory that the cradle of the human 
race was in Southwestern Asia, that there was 
a great flood there, and that it happened be- 
fore the dispersion of the tribes that resulted 
in the peopling of the world. This is the 
solution of the problem that has been accepted 
by the more advanced thinkers among theo- 
logians and scientists. 

References. — Genesis, chapters 7 and 8. 

FOOL. 

Fool. The Bible uses the word "fool" 
usually to describe a person lacking in moral 
qualifications rather than intellectual ones ; in 
other words, the Biblical fool is not an idiot or 
a person of weak mind, but a person who rea- 
sons wrong or whose conduct is actuated by 
other things than right or religion, or a per- 



son who through perverseness of will does 
and says foolish things. 

REFERENCES. 

Fools Described. 

It is as sport to a fool to do mischief : 
but a man of understanding hath wis- 
dom. (Proverbs 10: 23.) 

A prudent man concealeth knowl- 
edge : but the heart of fools proclaimeth 
foolishness. (Proverbs 12: 23.) 

The desire accomplished is sweet to 
the soul : but it is abomination to fools 
to depart from evil. (Proverbs 13: 
19.) 

The wisdom of the prudent is to un- 
derstand his way: but the folly of fools 
is deceit. 

Fools make a mock at sin : but among 
the righteous there is favour. (Prov- 
erbs 14: 8, 9.) 

A wise man feareth, and departeth 
from evil: but the fool rageth, and is 
confident. (Proverbs 14: 16.) 

Wisdom resteth in the heart of him 
that hath understanding: but that 
which is in the midst of fools is made 
known. (Proverbs 14: 33.) 

The tongue of the wise useth knowl- 
edge aright: but the mouth of fools 
poureth out foolishness. (Proverbs 
15: 2.) _ 

The lips of the wise disperse knowl- 
edge: but the heart of the foolish doeth 
not so. (Proverbs 15: 7.) 

The heart of him that hath under- 
standing seeketh knowledge : but the 
mouth of fools feedeth on foolishness. 
(Proverbs 15: 14.) 

Understanding is a wellspring of life 
unto him that hath it: but the instruc- 
tion of fools is folly. (Proverbs 16: 
22.) 

Wherefore is there a price in the 
hand of a fool to get wisdom, seeing he 



I 



202 



FOOL 



THE COMPREHENSIVE ANALYSIS 



FORBEARANCE 



hath no heart to it? (Proverbs 17: 
16.) 

Wisdom is before him that hath un- 
derstanding; but the eyes of a fool are 
in the ends of the earth. (Proverbs 17 : 

24.) 

The fool foldeth his hands together, 

and eateth his own flesh. (Ecclesiastes 

4:50 

The words of wise men are heard in 

quiet more than the cry of him that 

ruleth among fools. (Ecclesiastes 9: 

17.) 

Yea also, when he that is a fool walk- 
eth by the way, his wisdom faileth him, 
and he saith to every one that he is a 
fool. (Ecclesiastes 10: 3.) 

Treatment and Punishment. 

Speak not in the ears of a fool: for 
he will despise the wisdom of thy 
words. (Proverbs 23: 9.) 

A whip for the horse, a bridle for 
the ass, and a rod for the fool's back. 

Answer not a fool according to his 
folly, lest thou also be like unto him. 

Answer a fool according to his folly, 
lest he be wise in his own conceit. 
(Proverbs 26: 3-5.) 

Though thou shouldest bray a fool 
in a mortar among wheat with a pestle, 
yet will not his foolishness depart from 
him. (Proverbs 27: 22.) 

For the turning away of the simple 
shall slay them, and the prosperity of 
fools shall destroy them. ( Proverbs i : 

32.) 

The wise in heart will receive com- 
mandments: but a prating fool shall 
fall. (Proverbs 10: 8.) 

He that troubleth his own house shall 
inherit the wind: and the fool shall be 
servant to the wise of heart. (Prov- 
erbs II : 29.) 

He that walketh with wise men shall 



be wise: but a companion of fools shall 
be destroyed. (Proverbs 13: 20.) 

The words of a wise man's mouth are 
gracious; but the lips of a fool will 
swallow up himself. (Ecclesiastes 10: 
12.) 

FORBEARANCE. (See Longsuffering.) 

For-bear'ance — patience with another un- 
der trying circumstances. God's people are 
taught to have forbearance one with another, 
just as God has forbearance. 

REFERENCES. 

Forbearance Commended. 

I therefore the prisoner of the Lord, 
beseech you that ye walk worthy of the 
vocation wherewith ye are called. 

With all lowliness and meekness, 
with longsufifering, forbearing one an- 
other in love. (Ephesians 4: 1,2.) 

And ye masters, do the same things 
unto them, forbearing threatening: 
knowing that your master also is in 
heaven, neither is there respect of per- 
sons with him. (Ephesians 6:9.) 

Put on therefore ( as the elect of God, 
holy and beloved) bowels of mercies, 
kindness, humbleness of mind, meek- 
ness, longsufifering. 

Forbearing one another, and forgiv- 
ing one another, if any man have a 
quarrel against any : even as Christ for- 
gave you, so also do ye. (Colossians 
3: 12, 13.) 

Forbearance of God. 

Or despisest thou the riches of his 
goodness, and forbearance, and long- 
suffering, not knowing that the good- 
ness of God leadeth thee to repentance? 
(Romans 2:4.) 

Being justified freely by his grace, 
through the redemption that is in Jesus 
Christ: 



203 



FOREKNOWLEDGE THE COMPREHENSIVE ANALYSIS 



FORGIVENESS 



Whom God hath set forth to be a pro- 
pitiation, through faith in his blood, to 
declare his righteousness for the remis- 
sion of sins that are past, through the 
forbearance of God. (Romans 3: 24, 

25-) 

FOREKNOWLEDGE. 

Fore-knowl'edge. Foreknowledge is 
knowledge of a thing before it happens. 
In the Scriptural sense foreknowledge is one 
of the attributes of God, since He knows all 
things, past, present, and future, and is the 
Supreme Intelligence. 

REFERENCES. 

Him, being delivered by the determi- 
nate counsel and foreknowledge of 
God, ye have taken, and b}^ wicked 
hands have crucified and slain. (Acts 
2: 2^.) 

For whom he did foreknow, he also 
did predestinate to be conformed to the 
image of his son, that he might be the 
firstborn amongst many brethren. 
(Romans 8: 29.) 

God hath not cast away his people 
which he foreknew. (Romans 11 : 2.) 

FOREORDINATION. (See Predestination.) 

FORGIVENESS. 

For-give'ness. The words of the Lord's 
Prayer embody the gospel of forgiveness — 
"Forgive us our trespasses as we forgive those 
who trespass against us." As we forgive so 
are we forgiven. It is a prerogative of God 
only to forgive sins, and forgiveness is offered 
full and free to all those who truly believe. 
Man is taught to have the forgiving spirit 
irrespective of repentance of the other party 
interested. 

REFERENCES. 

Mutual Forgiveness Commanded. 

So shall ye say unto Joseph, Forgive, 
I pray thee now, the trespass of thy 



brethren, and their sin; for they did 
unto thee evil : and now, we pray thee, 
forgive the trespass of the servants of 
the God of thy father. And Joseph 
wept when they spake unto him. ( Gen- 
esis 50: 17.) 

Therefore if thou bring thy gift to 
the altar, and there rememberest that 
thy brother hath ought against thee; 

Leave there thy gift before the altar, 
and go thy way; first be reconciled to 
thy brother, and then come and offer 
thy gift. (Matthew 5 : 23, 24.) 

For, if ye forgive men their tres- 
passes, your heavenly Father zvill also 
forgive you. 

But, if ye forgive not men their tres- 
passes, neither will your Father forgive 
your trespasses. (Matthew 6: 14, 15.) 

Then came Peter to him, and said. 
Lord, how oft shall my brother sin 
against me, and I forgive him? till sev- 
en times? 

Jesus saith unto him, / say not unto 
thee. Until seven times: but. Until sev- 
enty times seven. (Matthew 18: 21, 
22.) 

So likezvise shall my heavenly Fa- 
ther do also unto you, if ye from your 
hearts forgive not every one his broth- 
er their trespasses. (Matthew 18: 35.) 

And forgive us our sins: for we also 
forgive every one that is indebted to 
us. And lead us not into temptation, 
but deliver us from evil. (Luke 11: 

4.) 

So that contrariwise, ye ought rath- 
er to forgive him, and comfort him, lest 
perhaps such a one should be swallowed 
up with overmuch sorrow. (2 Corin- 
thians 2: 7.) 

And be ye kind one to another, ten- 
der-hearted, forgiving one another, 
even as God for Christ's sake hath for- 
given you. (Ephesians 4: 32.) 



20A 



FORGIVENESS 



THE COMPREHENSIVE ANALYSIS 



FORGIVENESS 



Forbearing one another, and forgiv- 
ing one another, if any man have a 
quarrel against any: even as Christ 
forgave you, so also do ye. (Colos- 
sians 3: 13.) 

Forgiveness Prayed for. 

And Moses returned unto the Lord, 
and said. Oh, this people have sinned 
a great sin, and have made them gods 
of gold. 

Yet now, if thou wilt forgive their 
sin : and if not, blot me, I pray thee, out 
of thy book which thou hast written. 
(Exodus 32: 31, 32.) 

And hearken thou to the supplication 
of thy servant, and of thy people Israel, 
when they shall pray toward this place : 
and hear thou in heaven thy dwelling 
place: and when thou hearest, forgive. 
( I Kings 8 : 30. ) 

Look upon mine affliction and my 
pain; and forgive all my sins. (Psalm 
25: 18.) 

I acknowledged ni)^ sin unto thee, 
and mine iniquity have I not hid. I 
said, I will confess my transgressions 
unto the Lord; and thou forgavest the 
iniquity of my sin. Selah. (Psalm 

32:50 

Llave mercy upon me, O God, ac- 
cording to thy loving-kindness : accord- 
ing unto the multitude of thy tender 
mercies blot out my transgressions. 

Wash me thoroughly from mine 
iniquity, and cleanse me from my sin. 

For I acknowledge my transgres- 
sions: and my sin is ever before me. 
(Psalm 51 : 1-3.) 

Help us, O God of our salvation, for 
the glory of thy name: and deliver us, 
and purge away our sins, for thy 
name's sake. (Psalm 79: 9.) 

If thou. Lord, shouldest mark iniqui- 
ties, O Lord, who shall stand? 



But there is forgiveness with thee, 
that thou mayest be feared. (Psalm 

130: 3. 4-) 

And forgive us our debts, as we for- 
give our debtors. (Matthew 6: 12.) 

Forgiveness Promised. 

If my people, which are called by my 
name, shall humble themselves, and 
pray, and seek my face, and turn from 
their wicked ways; then will I hear 
from heaven, and will forgive their sin, 
and will heal their land. (2 Chronicles 
7: 14.) 

Let the wicked forsake his way, and 
the unrighteous man his thoughts : and 
let him return unto the Lord, and he 
will have mercy upon him; and to our 
God, for he will abundantly pardon. 
(Isaiah 55: 7.) 

Who is a God like unto thee, that 
pardoneth iniquity, and passeth by the 
transgression of the remnant of his 
heritage ? he retaineth not his anger for 
ever, because he delighteth in mercy. 
(Micah 7: 18.) 

And that repentance and remission 
of sins should be preached in his Name, 
among all nations, beginning at Jeru- 
salem. (Luke 24: 47.) 

Him hath God exalted with his right 
hand to be a Prince and a Saviour, for 
to give repentance to Israel, and for- 
giveness of sins. (Acts 5: 31.) 

To open their eyes, and to turn them 
from darkness to light, and from the 
power of Satan unto God, that they 
may receive forgiveness of sins, and in- 
heritance among them which are sanc- 
tified by faith that is in me. (Acts 26: 
18.) 

In whom we have redemption 
through his blood, even the forgiveness 
of sins. (Colossians i: 14.) 

And the prayer of Faith shall save 



205 



FRIENDS 



THE COMPREHENSIVE ANALYSIS 



FRIENDS 



the sick, and the Lord shall raise him 
up : and if he have committed sins, they 
shall be forgiven him. (James 5 : 15.) 

If we confess our sins, he is faithful 
and just to forgive us our sins, and to 
cleanse us from all unrighteousness. 
( I John 1:9.) 

FRIENDS. 

Friends. Friends and friendship are often 
mentioned in the Bible, which teaches the 
beauty and value of good and true friends. 
The instance of David and Jonathan is one 
of the most noted examples of this condition 
of mutual love between persons. The Bible 
also teaches that certain dangers may arise 
from evil friends. Men and women are or- 
dered to avoid friendship with the world. 

REFERENCES. 
Value of Friends. 

A man that hath friends must shew 
himself friendly: and there is a friend 
that sticketh closer than a brother. 
(Proverbs 18: 24.) 

As in water face answereth to face, 
so the heart of mg,n to man. ( Proverbs 
27: 19.) 

Can two walk together, except they 
be agreed? (Amos 3:3.) 

A friend loveth at all times, and a 
brother is born for adversity. (Prov- 
erbs 17: 17.) 

Faithful are the wounds of a friend; 
but the kisses of an enemy are deceitful. 
(Proverbs 2y: 6.) 

Thine own friend, and thy father's 
friend, forsake not; neither go into thy 
brother's house in the day of thy calam- 
ity: for better is a neighbour that is 
near than a brother far off. (Proverbs 
27: 10.) 

Two are better than one; because 
they have a good reward for their la- 
bour. 

For if they fall, the one will lift up 



his fellow : but woe to him that is alone 
when he f alleth ; for he hath not anoth- 
er to help him up. 

Again, if two lie together, then they 
have heat: but how can one be warm 
alone ? 

And if one prevail against him, two 
shall withstand him; and a threefold 
cord is not quickly broken. (Ecclesi- 
astes 4: 9-12.) 

Evil Friends. 

The soul of the wicked desireth evil: 
his neighbour findeth no favour in his 
eyes. (Proverbs 21: 10.) 

Make no friendship with an angry 
man ; and with a furious man thou shalt 
not go; 

Lest thou learn his ways, and get a 
snare to thy soul. (Proverbs 22: 24, 

25-) 

Confidence in an unfaithful man in 

time of trouble is like a broken tooth, 

and a foot out of joint. (Proverbs 25 : 

19.) 

Friendship of David and Jonathan. 

And it came to pass, when he had 
made an end of speaking unto Saul, 
that the soul of Jonathan was knit with 
the soul of David, and Jonathan loved 
him as his own soul. 

And Saul took him that day, and 
would let him go no more home to his 
father's house. 

Then Jonathan and David made a 
covenant, because he loved him as his 
own soul, (i Samuel 18: 1-3.) 

Then said Jonathan unto David, 
Whatsoever thy soul desireth, I will 
even do it for thee. ( i Samuel 20: 4.) 

I am distressed for thee, my brother 
Jonathan : very pleasant hast thou been 
unto me : thy love to me was wonderful, 
passing the love of women. (2 Samuel 
i: 26.) 



206 



FUTURE 



THE COMPREHENSIVE ANALYSIS 



GATE 



FUTURE. (See Immortality, Life.) 

GABRIEL. 

Ga'bri-el — a form of a Hebrew word 
meaning "tlie mighty one of God." Gabriel 
is the name given in the Scriptures to an angel 
sent by God to communicate certain expres- 
sions of His will, notably the birth of Jesus to 
the Virgin Mary and the birth of John the 
Baptist to Zacharias. Jewish and Christian 
writers give Gabriel high rank in the angelic 
host, both by reason of the importance of his 
missions and from his own statement that he 
stood in the presence of God. Scripture, 
however, is silent as to his rank. 

References. — Daniel 8: i6; 9: 21 ; Luke i : 
19; 1 : 26.) 

GALATIA. 

Ga-la'tia — a province of the Roman Em- 
pire in Asia Minor. The people came of a 
mixed race. The gospel was introduced into 
Galatia by Paul, and he wrote to the Gala- 
tians the epistle which bears their name. 

GALILEE. 

Gal'i-lee — a form of a Hebrew word 
meaning "a circle." Galilee was the name of 
one of the three main divisions of Palestine. 
It lay furthest to the north. It was and is a 
very pleasant and fruitful countr3^ It is 
chiefly remarkable, however, because it was 
the country of Jesus, who was born in one 
of its chief cities and spent almost the whole 
of his life there. All of his disciples except 
the traitor Judas were Galileans. It was in 
Galilee, too, that He made His first appear- 
ance after the Resurrection. The Romans did 
not look with favor upon the natives of Gali- 
lee, for the province was noted for its turbu- 
lence and readiness to break into revolt against 
the Roman rule whenever opportunity offered. 
Many of its inhabitants were hardy fishermen 
of the Sea of Galilee. 

GAMALIEL. 

Ga-ma'li-el — a form of a Hebrew word 
meaning "reward of God." There are two 
men of the name of Gamaliel mentioned in 
the Bible, but the one of importance is that 
Gamaliel under whom the apostle Paul studied 
in his youth and early manhood. He was a 



man of profound erudition and great schol- 
arship, a Pharisee, a rabbi, and a high mem- 
ber of the Sanhedrin for many years, and 
probably the president of that body. He was 
noted as a theologian and authority on the re- 
ligion of the Hebrews. Through his inter- 
ference in their behalf the apostles were saved 
from death (see Acts 5: 34). It has been 
argued from this that he was a convert to 
Christianity, but the weight of evidence is 
very much against such a presumption. The 
act was due probably to his recognition of the 
fact that if Christian doctrines were true it 
would be useless to combat them, and that if 
false they wovild leave no lasting impression, 
while to fight them would only be to repeat 
religious history which shows that religious 
opinions only gain strength by opposition. 

GATE. 

Gate. Gates figure to a large extent in 
the Bible. Ancient cities, being walled, gates 
of great strength and size were almost al- 
ways before the eye of mankind, and there- 
fore came largely into speech, both directly 
and figuratively. In this last sense we find 
a number of important references to gates in 
the Scriptures. 

REFERENCES. 

Gates of Heaven. 

Lift up your heads, O ye gates; and 
be ye lift up, ye everlasting doors; and 
the King of glory shall come in. 
(Psalm 24: 7.) 

Open ye the gates, that the righteous 
nation which keepeth the truth may en- 
ter in. (Isaiah 26: 2.) 

Gates of Death and Hell. 

Have mercy upon me, O Lord: con- 
sider my trouble which I suffer of them 
that hate me, thou that liftest me up 
from the gates of death. (Psalm 9: 

I3-) 

I said in the cutting off of my days, 

I shall go to the gates of the grave: I 

am deprived of the residue of my years. 

(Isaiah 38: 10.) 



207 



GENNESARET 



THE COMPREHENSIVE ANALYSIS 



GIFT 



And I say also unto thee, That thou 
art Peter, and upon this rock I will 
build my church; and the gates of hell 
shall not prevail against it. (Matthew 
i6: i8.) 

Straight and Wide Gates. 

Enter ye in at the strait gate, for 
wide is the gate, and broad is the way 
that leadeth to destruction, and many 
there be which go in thereat: 

Because strait is the gate, and nar- 
row is the way which leadeth unto life, 
and few there be that Und it. (Mat- 
thew 7: 13, 14.) 

Strive to enter in at the strait gate: 
for many, I say unto you, will seek to 
enter in, and shall not be able. (Luke 
13: 24.) 

GENNESARET. 

Gen-nes'a-ret. The Sea of Galilee was 
also known as the Sea of Tiberias and Sea 
of Gennesaret, from a town of the same name 
on its shore, the site of which is now lost. It 
is about 13 miles long and 6 wide. In Christ's 
time there were nine cities on its shores. Of 
these only one remains, Tiberias, and it is al- 
most in ruins. 

GENTILES. 

Gen'tiles — a form of a Latin word which 
the Jews used to describe certain non-Jewish 
races. It was applied to all individuals or 
communities not under the Mosaic law and 
worshiping Jehovah. 

GENTLENESS. 

Gen'tle-ness — the state of being gentle. 
The Bible is clear as to the beauty of gentle- 
ness as one of the virtues, and all righteous 
persons are exhorted to cultivate it. 

REFERENCES. 

But the fruit of the spirit is love, joy, 
peace, longsuffering, gentleness, good- 
ness, faith. (Galatians 5: 22,) 



And the servant of the Lord must 
not strive: but be gentle unto all men, 
apt to teach, patient. (2 Timothy 2: 
24.) 

To speak evil of no man, to be no 
brawlers, but gentle, shewing all meek- 
ness unto all men. (Titus 3:2.) 

GIDEON. 

Gid'e-on — a form of a Hebrew word mean- 
ing "destroyer." Gideon was the name of 
the fifth judge of Israel. He lived about iicx) 
B.C., and was regarded as one of the race's 
great heroes. His chief work was the defeat 
of a vast Midianitish army and the overthrow 
o£ the galling Midianite power. 

References. — Judges 6, 7, and 8. 

GIFT. 

Gift — anything voluntarily transferred 
from one person to another; also some power, 
talent, or ability given by God to men in gen- 
eral or to an individual. 

REFERENCES. 

Spiritual Gifts. 

The Lord will give strength unto his 
people; the Lord will bless his people 
with peace. (Psalm 29: 11.) 

Thou hast ascended on high, thou 
hast led captivity captive : thou hast re- 
ceived gifts for men; yea, for the re- 
bellious also, that the Lord God might 
dwell among them. (Psalm 68: 18.) 

For the Lord God is a sun and shield: 
the Lord will give grace and glory; no 
good thing will he withhold from them 
that walk uprightly. (Psalm 84: 11.) 

For the Lord giveth wisdom: out of 
his mouth cometh knowledge and un- 
derstanding. ( Proverbs 2:6.) 

And I will give them one heart, and 
I will put a new spirit within you; and 
I will take the stony heart out of their 
flesh, and will give them an heart of 
flesh. (Ezekiel 11: 19.) 

Forasmuch then as God gave them 



208 



r 



GIFT 



THE COMPREHENSIVE ANALYSIS 



GILGAL 



the like gift as he did unto us, who be- 
lieved on the Lord Jesus Christ: what 
was I that I could withstand God? 
(Acts II : 17.) 

Having then gifts, differing accord- 
ing to the grace that is given to us, 
whether prophecy, let us prophesy ac- 
cording to the proportion of faith. 
(Romans 12: 6.) 

So that ye come behind in no gift; 
waiting for the coming of our Lord 
Jesus Christ, (i Corinthians 1:7.) 

Now there are diversities of gifts, 
but the same Spirit. 

And there are differences of adminis- 
trations, but the sam^e Lord. 

And there are diversities of opera- 
tions, but it is the same God which 
worketh all in all. 

But the manifestation of the Spirit 
is given to every man to profit withal. 

For to one is given by the Spirit the 
word of wisdom; to another the word 
of knowledge by the same Spirit ; 

To another faith by the same Spirit; 
to another the gifts of healing by the 
same Spirit; 

To another the working of miracles; 
to another prophecy; to another dis- 
cerning of spirits; to another divers 
kinds of tongues ; to another the inter- 
pretation of tongues, (i Corinthians 
12: 4-10.) 

Follow after charity, and desire spir- 
itual gifts, but rather that ye may 
prophesy, (i Corinthians 14: i.) 

Every good gift and every perfect 
gift is from above, and cometh down 
from the Father of lights, with whom is 
no variableness, neither shadow of 
turning. (James i: 17.) 

Temporal Gifts. 

And God said. Let us make man in 
our image, after our likeness: and let 



H 



209 



them have dominion over the fish of 

the sea, and over the fowl of the air, 

and over the cattle, and over all the 

earth, and over every creeping thing 

that creepeth upon the earth. (Genesis 

1:26.) 

Therefore God give thee of the dew 

of heaven, and the fatness of the earth, 

and plenty of corn and wine. (Genesis 
27: 28.) 

The young lions do lack, and suffer 

hunger: but they that seek the Lord 

shall not want any good thing. (Psalm 

34: 10.) 

Gift of God and Holy Ghost. 

Jesus answered, and said unto her, 
// thou knewest the gift of God, and 
who it is that saith to thee, Give me to 
drink; thou wotddest have asked of him, 
and he zvoidd have given thee living 
zvater. (John 4: 10.) 

Then Peter said unto them. Repent, 
and be baptized every one of you in the 
name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of 
the Holy Ghost. (Acts 2 : 38. ) 

But Peter said unto him. Thy money 
perish with thee, because thou hast 
thought that the gift of God may be 
purchased with money. (Acts 8: 20.) 

Thanks be unto God for his unspeak- 
able gift. (2 Corinthians 9: 15.) 

GILBOA. (See Saul.) 

Gil-bo'a — meaning "bubbling fountain" — • 
the place where Saul met defeat at the hands 
of the Philistines and took his own life. 

Reference — i Samuel 31:1. 

GILGAL. 

Gil'gal — meaning "circle" or "wheel." 
Gilgal was the name of the place where the 
Israelites first encamped after entering Pales- 
tine. It was their headquarters for a part of 
the time they were engaged in conquering the 



GLUTTONY 



THE COMPREHENSIVE ANALYSIS 



GOI> 



land. There are several other Gilgals men- 
tioned in Scripture, but none of importance. 
Reference. — Joshua 4: 19. 

GLUTTONY. 

Glut'ton-y — excess in eating and ex- 
travagant indulgence in food. Scripture de- 
clares gluttony to be a practice not to be in- 
dulged in by the righteous, and condemns it 
in a number of passages. 

REFERENCES, 

When thou sittest to eat with a ruler, 
consider dihgently what is before thee: 

And put a knife to thy throat, if thou 
be a man given to appetite. (Proverbs 
23: 1,2.) 

Be not among wine-bibbers; among 
riotous eaters of flesh: 

For the drunkard and the g-lutton 
shall come to poverty: and drowsiness 
shall clothe a man with rags. (Prov- 
erbs 23: 20, 21.) 

Hast thou found honey ? eat so much 
as is sufficient for thee, lest thou be 
filled therewith, and vomit it. (Prov- 
erbs 25: 16.) 

For the time past of our life may 
suffice us to have wrought the will of 
the Gentiles, when we walked in las- 
civiousness, lusts, excess of wine, revel- 
lings, banquetings, and abominable 
idolatries. (i Peter 4:3.) 

But the end of all things is at hand : 
be ye therefore sober, and watch unto 
prayer, (i Peter 4: 7.) 

GOD. (See Christ, Gospel, Holy Ghost, 
Jesus, etc.) 

God. God is that infinitely great, intelli- 
gent, and perfect Being who created the uni- 
verse and all things in it, and is its supreme 
ruler and governor. He was neither created 
nor made, but existed of Himself from all 
eternity. He is perfect in all ways. He is all 
mighty in power, all complete in wisdom and 
knowledge, and all holy in goodness and 



grace. His attributes are spirituality, infinity, 
eternity, immutability, self-sufficiency, perfec- 
tion, freedom, omnipotence, omniscience, om- 
nipresence, justice, truth, love, mercy, and 
grace. He is incomprehensible to man in the 
sense that man cannot come to a full and 
complete understanding of Him, but He has 
made sufficient revelations of Himself to man 
to enable man to know Him. This knowledge 
of God is innate in man, and it also is ac- 
quired. The fullest disclosure of His nature 
so far made by Him was in the sending of 
His Son, Jesus the Christ, the god-man, to 
earth to be a free, living, and acceptable sac- 
rifice and atonement for the sins of the world. 

God is God the Father, God the Son, and 
God the Holy Ghost, three persons and one 
god, equal in power and co-eternal. This doc- 
trine is not taught in the Old Testament for 
the reason that God the Son and God the 
Holy Ghost had not yet been revealed to man, 
the latter especially not being fully revealed 
until after the death, resurrection, and ascen- 
sion of God, the Son. In the New Testament, 
although not named as the doctrine of the 
Trinity, the doctrine is clearly and lucidly set 
forth in the gospels and in the teachings of 
the personal representatives of Jesus, the apos- 
tles. 

For God the Jews had two names — Jehovah 
and Elohim. Elohim was more of an abstract 
title, signifying pretty much the same as the 
English word "deity." Jehovah, however, 
was a more direct and meaningful appella- 
tion, signifying the manifest, personal, re- 
vealed Elohim. 

REFERENCES. 
God Described. 

As the Lord God Almighty: 
And when Abram was ninety years 
old and nine, the Lord appeared to 
Abram, and said unto him, I am the 
Almighty God ; walk before me, and be 
thou perfect. (Genesis 17: i.) 

And I appeared unto Abraham, unto 
Isaac, and unto Jacob by the name of 
God Almighty, but by my name JEHO- 
VAH was I not known to them. ( Ex- 
odus 6:3.) 



210 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



I am Alpha and Omega, the begin- 
ning and the ending, saith the Lord, 
which is, and which was, and which is 
to come, the Almighty. (Revelation 
i: 8.) 

As the Creator: 

In the beginning God created the 
heaven and the earth. (Genesis i : i.) 

So God created man in his own 
image, in the image of God created he 
him; male and female created he them. 
( Genesis i : 2^.) 

Thou, even thou, art Lord alone; 
thou hast made heaven, the heaven of 
heavens, with all their host, the earth, 
and all things that are therein, the seas, 
and all that is therein, and thou pre- 
servest them all ; and the host of heaven 
worshippeth thee. (Nehemiah 9:6.) 

The heavens declare the glory of 
God; and the firmament sheweth his 
handy work. (Psalm 19: i.) 

The heavens are thine, the earth also 
is thine: as for the world, and the ful- 
ness thereof, thou hast founded them. 
(Psalm 89: II.) 

O Lord of hosts, God of Israel, that 
dwellest between the cherubims, thou 
art the God, even thou alone, of all the 
kingdoms of the earth; thou hast made 
heaven and earth. (Isaiah 37: 16.) 

Drop down, ye heavens, from above, 
and let the skies pour down righteous- 
ness: let the earth open, and let them 
bring forth salvation, and let righteous- 
ness spring up together; I the Lord 
have created it. (Isaiah 45: 8.) 

All things were made by him, and 
without him was not anything made 
that was made. (John 1:3.) 

For by him were all things created 
that are in heaven, and that are in 
earth, visible and invisible, whether 
they be thrones, or dominions, or prin- 



cipalities, or powers: all things were 
created by him, and for him. (Colos- 
sians i : 16.) 

As the Father: 

At that time Jesus answered, and 
said, / thank thee, O Father, Lord of 
heaven and earth, because thou hast hid 
these things from the wise and prudent, 
and hast revealed them unto babes. 
(Matthew 11: 25.) 

Go ye therefore, and teach all nations, 
baptizing them in the Name of the Fa- 
ther, and of the Son, and of the holy 
Ghost. (Matthew 28: 19.) 

And he said, Abba, Father, all things 
are possible unto thee, take away this 
cup from me: Nevertheless, not that I 
zvill, but what thou wilt. (Mark 14: 

Then said Jesus, Father, forgive 
them, for they know not zvhat they do: 
And they parted his raiment, and cast 
lots. (Luke 23: 34.) 

And when Jesus had cried with a 
loud voice, he said. Father, into thy 
hands I commend my spirit: And hav- 
ing said thus, he gave up the ghost. 
(Luke 23: 46.) 

And the Word was made flesh, and 
dwelt among us, (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth, 
(John i: 14.) 

That ye may with one mind and one 
mouth glorify God, even the Father of 
our Lord Jesus Christ. (Acts 15: 6.) 

But to us there is but one God, the 
Father, of whom are all things, and we 
in him, and one Lord Jesus Christ, by 
whom are all things, and we by him. 
(i Corinthians 8:6.) 

Then cometh the end, when he shall 
have delivered up the kingdom to God 
even the Father, when he shall have 



211 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD ' 



put down all rule, and all authority and 
power. ( I Corinthians 15 : 24.) 

Blessed be God, even the Father of 
our Lord Jesus Christ, the Father of 
mercies, and the God of all comfort. 
(2 Corinthians 1:3.) 

And if ye call on the Father, who 
without respect of persons judgeth ac- 
cording to every man's work, pass the 
time of your sojourning here in fear, 
(i Peter i : 17.) 

God's Attributes. 

Eternal: 

And Abraham planted a grove in 
Beer-sheba, and called there on the 
name of the Lord, the everlasting God. 
(Genesis 21 : 33.) 

For I lift up my hand to heaven, and 
say, I live for ever. (Deuteronomy 32 : 
40.) 

The eternal God is thy refuge, and 
underneath are the everlasting arms: 
and he shall thrust out the enemy from 
before thee; and shall say, Destroy 
them. (Deuteronomy 33: 27.) 

But the Lord shall endure for ever: 
he hath prepared his throne for judg- 
ment. (Psalm 9:7.) 

Before the mountains were brought 
forth, or ever thou hadst formed the 
earth and the world, even from ever- 
lasting to everlasting, thou art God. 
(Psalm 90: 2.) 

Thy throne is established of old: 
thou art from everlasting. ( Psalm 93 : 

2.) 

But thou, O Lord, shalt endure for 
ever; and thy remembrance unto all 
generations. (Psalm 102: 12.) 

Thy name, O Lord, endureth for 
ever; and thy memorial, O Lord, 
throughout all generations. (Psalm 

135: 13-) 
The Lord shall reign for ever, even 



thy God, O Zion, unto all generations. 
Praise ye the Lord. (Psalm 146: 10.) 

For thus saith the high and lofty One 
that inhabiteth eternity, whose name is 
Holy ; I dwell in the high and holy place, 
with him also that is of a contrite and 
humble spirit, to revive the spirit of the 
humble, and to revive the heart of the 
contrite ones. (Isaiah 57: 15.) 

Doubtless thou art our Father, 
though Abraham be ignorant of us, 
and Israel acknowledge us not: thou, 
O Lord, art our Father, our Redeemer : 
thy name is from everlasting. (Isaiah 
62,: 16.) 

But the Lord is the true God, he is 
the living God; and an everlasting 
King: at his wrath the earth shall || 
tremble, and the nations shall not be 
able to abide his indignation. (Jere- 
miah 10: 10.) 

Which in his times he shall shew, who 
is the blessed and only Potentate, the 
King of kings, and the Lord of lords; 

Who only hath immortality, dwelling 
in the light which no man can approach 
unto; whom no man hath seen, nor can 
see: to whom be honour and power 
everlasting. Amen. (i Timothy 6: 
15- 16.) 

But, beloved, be not ignorant of this 
one thing, that one day is with the Lord 
as a thousand years, and a thousand 
years as one day. (2 Peter 3: 8.) 

John to the seven churches which are 
in Asia: Grace be unto you, and peace, 
from him which is, and which was, and 
which is to come; and from the seven 
Spirits which are before his throne. 
( Revelation 1:4.) 

I am Alpha and Omega, the begin- 
ning and the ending, saith the Lord, 
which is, and which was, and which is 
to come, the Almighty. (Revelation 
1:8.) 



312 



n 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



Immutable: 

God is not a man, that he should He; 
neither the son of man, that he should 
repent : hath he said, and shall he not 
do it? or hath he spoken, and shall he 
not make it good? (Numbers 23: 19.) 

And also the Strength of Israel will 
not lie nor repent : for he is not a man, 
that he should repent. ( i Samuel 1 5 : 

29-) 

But he is in one mind, and who can 

turn him? and what his soul desireth, 

even that he doeth. (Job 23: 13.) 

The counsel of the Lord standeth for 
ever, the thoughts of his heart to all 
generations. (Psalm 33: 11.) 

For ever, O Lord, thy word is settled 
in heaven. ( Psalm 119: 89. ) 

For I am the Lord, I change not; 
therefore ye sons of Jacob are not con- 
sumed. (Micah 3:6.) 

Every good gift and every perfect 
gift is from above, and cometh down 
from the Father of lights, with whom 
is no variableness, neither shadow of 
turning. (James 1:7.) 

Omniscient: 

He discovereth deep things out of 
darkness, and bringeth out to light the 
shadow of death. (Job 12: 22.) 

Hell is naked before him, and destruc- 
tion hath no covering. (Job 36: 6.) 

The Lord looketh from heaven; he 
beholdeth all the sons of men. 

From the place of his habitation he 
looketh upon all the inhabitants of the 
earth. (Psalm 33: 13, 14.) 

If I say, Surely the darkness shall 
cover me ; even the night shall be light 
about me. 

Yea, the darkness hideth not from 
thee; but the night shineth as the day: 
the darkness and the light are both 
alike to thee. (Psalm 139: 11, 12.) 



Great is our Lord, and of great pow- 
er: his understanding is infinite. (Psalm 

147: 5-) 

The eyes of the Lord are in every 

place, beholding the evil and the good. 

(Proverbs 15 : 3.) 

Though they dig into hell, thence 
shall mine hand take them ; though they 
climb to heaven, thence will I bring 
them down. 

And though they hide themselves in 
the top of Carmel, I will search and take 
them out thence; and though they be 
hid from my sight in the bottom of the 
sea, thence will I command the serpent, 
and he shall bite them. (Amos 9: 

2, 3-) 

Known unto God are all his works 
from the beginning of the world. (Acts 
15: 18.) 

For if our heart condemn us, God is 
greater than our heart, and knoweth all 
things. ( I John 3 : 20. ) 

Omnipresent : 

But will God indeed dwell on the 
earth? behold, the heaven and heaven 
of heavens cannot contain thee; how 
much less this house that I have build- 
ed? (i Kings 8: 27.) 

But who is able to build him a house, 
seeing the heaven and heaven of heav- 
ens cannot contain him? who am I 
then, that I should build him a house, 
save only to burn sacrifice before him? 
(2 Chronicles 2:6.) 

Whither shall I go from thy Spirit? 
or whither shall I flee from thy pres- 
ence? 

If I ascend up into heaven, thou art 
there : if I make my bed in hell, behold, 
thou art there. 

If I take the wings of the morning, 
and dwell in the uttermost parts of the 
sea; 



'13 



GOD 



THE COMPREHENSIVE ANALYSIS 



■ 



GOD 



Even there shall thy hand lead me, 
and thy right hand shall hold me. 
(Psalm 139: 7-10.) 

Thus saith the Lord, The heaven is 
my throne, and the earth is my foot- 
stool: where is the house that ye build 
unto me? and where is the place of my 
rest? (Isaiah 66: i.) 

Am I a God at hand, saith the Lord, 
and not a God afar off? (Jeremiah 
23: 23.) 

That they should seek the Lord, if 
haply they might feel after him, and 
find him, though he be not far from ev- 
ery one of us. (Acts 17: 2'j.') 

Omnipotent: 

And when Abram was ninety years 
old and nine, the Lord appeared to 
Abram, and said unto him, I am the 
Almighty God ; walk before me, and be 
thou perfect. (Genesis 17: i.) 

And I appeared unto Abraham, unto 
Isaac, and unto Jacob, by the name of 
God Almighty; but by my name JE- 
HOVAH was I not known to them. 
(Exodus 6:3.) 

Behold, happy is the man whom God 
correcteth: therefore despise not thou 
the chastening of the Almighty. (Job 

5:17-) 

V/hen the Almighty scattered kings 

in it, it was white as snow in Salmon. 

(Psalm 68: 14.) 

But Jesus beheld them, and said unto 
them. With men this is impossible; but 
with God all things are possible. (Mat- 
thew 19: 26.) 

And Jesus looking upon them saith, 
IVith men it is impossible, but not with 
God: for with God all things are possi- 
ble. (Mark 10: 27.) 

I am Alpha and Omega, the begin- 
ning and the ending, saith the Lord, 
which is, and which was, and which is 



to come, the Almighty. ( Revelation i : 
8.) 

And I heard as it were the voice of a 
great multitude, and as the voice of 
many waters, and as the voice of mighty 
thunderings, saying, Alleluia: for the 
Lord God omnipotent reigneth. (Rev- 
elation 19: 6.) 

Invisible: 

And he said. Thou canst not see my 
face : for there shall no man see me, and 
live. (Exodus 33: 20.) 

No man hath seen God at any time; 
the only begotten Son, which is in the 
bosom of the Father, he hath declared 
him. (John i : 18.) 

And the Father himself, which hath 
sent tne, hath borne witness of me. Ye 
have neither heard his voice at any time, 
nor seen his shape. (John 5 : 37,) 

Now unto the King eternal, immor- 
tal, invisible, the only wise God, be hon- 
our and glory for ever and ever. Amen. 
(i Timothy i : 17.) 

Who only hath immortality, dwelling 
in the light which no man can approach 
unto ; whom no man hath seen, nor can 
see: to whom be honour and power 
everlasting. Amen. (i Timothy 6: 
16.) 

Unsearchable: 

Canst thou by searching find out 
God? canst thou find out the Almighty 
unto perfection? (Job 11 : 7.) 

Lo, these are parts of his ways; but 
how little a portion is heard of him? 
but the thunder of his power who can 
understand? (Job 26: 14.) 

Great is the Lord, and greatly to be 
praised; and his greatness is unsearch- 
able. (Psalm 145 : 3.) 

Then I beheld all the work of God, 

that a man cannot find out the work 

I that is done under the sun: because 



214. 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



though a man labour to seek it out, yet 
he shall not find it ; yea, further ; though 
a wise man think to know it, yet shall 
he not be able to find it. (Ecclesiastes 
8: 17.) 

O the depth of the riches both of the 
wisdom and knowledge of God ! , how 
unsearchable are his judgments, and his 
ways past finding out ! ( Romans 1 1 : 
23-) 

Unknown : 

Behold, God is great, and we know 
him not, neither can the number of his 
years be searched out. (Job 36: 26.) 

God thundereth marvellously with 
his voice; great things doeth he, which 
we cannot comprehend. (Job 37: 5.) 

Many, O Lord my God, are thy won- 
derful works which thou hast done, and 
thy thoughts which are to us-ward: 
they cannot be reckoned up in order 
unto thee : if I would declare and speak 
of them, they are more than can be 
numbered. (Psalm 40: 5.) 

He hath made every thing beautiful 
in his time: also he hath set the world 
in their heart, so that no man can find 
out the work that God maketh from the 
beginning to the end. (Ecclesiastes 3: 
II.) 

Verily thou art a God that hidest thy- 
self, O God of Israel, the Saviour„ 
(Isaiah 45: 15.) 

Yet Revealed: 

All things are delivered unto me of 
my Father: and no man knoweth the 
Son, but the Father; neither knoweth 
any man the Father, save the Son, and 
he to whomsoever the Son will reveal 
him. ( Matthew 11: 27. ) 

Because that which may be known of 
God is manifest in them, for God hath 
shewed it unto them. 

For the invisible things of him from 



the Creation of the world are clearly 
seen, being understood by the things 
that are made, even his eternal Power 
and Godhead, so that they are without 
excuse. (Romans i: 19, 20.) 

But God hath revealed them unto us 
by his Spirit: for the Spirit searcheth 
all things, yea, the deep things of God. 

For what man knoweth the things of 
a man, save the spirit of man which is 
in him ? even so the things of God know- 
eth no man, but the Spirit of God. 

Now we have received, not the spirit 
of the world, but the Spirit which is of 
God; that we might know the things 
that are freely given to us of God. 

But the natural man receiveth not the 
things of the Spirit of God: for they 
are foolishness unto him: neither can 
he know them, because they are spirit- 
ually discerned. 

But he that is spiritual judgeth all 
things, yet he himself is judged of no 
man. 

For who hath known the mind of the 
Lord, that he may instruct him? But 
we have the mind of Christ. ( i Corin- 
thians 2 : 10-16.) 

And we know that the Son of God is 
come, and hath given us an understand- 
ing, that we may know him that is true ; 
and we are in him that is true, even in 
his Son Jesus Christ. This is the true 
God, and eternal life. ( i John 5 : 20. ) 

Holy: 

For I am the Lord that bringeth you 
up out of the land of Egypt, to be your 
God: ye shall therefore be holy, for I 
am holy. (Leviticus 11: 45.) 

Speak unto all the congregation of 
the children of Israel, and say unto 
them. Ye shall be holy: for I the Lord 
your God am holy. (Leviticus 19: 2.) 

There is none holy as the Lord: for 



21! 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



there is none besides thee: neither is 
there any rock Hke our God. ( i Samuel 
2: 2.) 

For thou art not a God that hath 
pleasure in wickedness: neither shall 
evil dwell with thee. ( Psalm 5:4.) 

But thou art holy, O thou that in- 
habitest the praises of Israel. (Psalm 
22:3.) 

Rejoice in the Lord, ye righteous; 
and give thanks at the remembrance of 
his holiness. (Psalm 97: 12.) 

But the Lord of hosts shall be ex- 
alted in judgment, and God that is holy 
shall be sanctified in righteousness. 
(Isaiah 5: 16.) 

And one cried unto another, and said. 
Holy, holy, holy, is the Lord of hosts: 
the whole earth is full of his glory. 
(Isaiah 6:3.) 

I am the Lord, your Holy One, the 
Creator of Israel, your King. (Isaiah 

43: I5-) 

Let no man say when he is tempted, 

I am tempted of God: for God cannot 

be tempted with evil, neither tempteth 

he any man. (James i: 13.) 

But as he which hath called you is 
holy, so be ye holy in all manner of con- 
versation ; 

Because it is written, Be ye holy; 
for I am holy, (i Peter i : 15, 16.) 

And the four beasts had each of them 
six wings about him ; and they were full 
of eyes within: and they rest not day 
and night, saying, Holy, holy, holy. 
Lord God Almighty, which was, and is, 
and is to come. (Revelation 4:8.) 

Just: 

He is the Rock, his work is perfect: 
for all his ways are judgment: a God 
of truth and without iniquity, just and 
right is he. (Deuteronomy 32: 4.) 

Doth God pervert judgment? or doth 



the Almighty pervert justice? (Job 

8:3.) 

For thou hast maintained my right 

and my cause ; thou satest in the throne 

judging right. (Psalm 9:4.) 

For the righteous Lord loveth right- 
eousness; his countenance doth behold 
the upright. ( Psalm 11: 7. ) 

He loveth righteousness and judg- 
ment: the earth is full of the goodness 
of the Lord. (Psalm 33: 5.) 

Thy righteousness also, O God, is 
very high, who hast done great things : 
O God, who is like unto thee ! ( Psalm 
71: 19.) 

Justice and judgment are the habi- 
tation of thy throne: mercy and truth 
shall go before thy face. (Psalm 89: 

14.) 

Clouds and darkness are round about 
him: righteousness and judgment are 
the habitation of his throne. (Psalm 
97: 2.) 

The king's strength also loveth judg- 
ment; thou dost establish equity, thou 
executest judgment and righteousness 
in Jacob. (Psalm 99: 4.) 

Righteous art thou, O Lord, and up- 
right are thy judgments. (Psalm 119: 

I37-) 

The Lord is righteous in all his ways, 

and holy in all his works. (Psalm 145 : 

17.) 

Yet saith the house of Israel, The way 

of the Lord is not equal. O house of 

Israel, are not my ways equal? are not 

your ways unequal? (Ezekiel 18: 29.) 

The just Lord is in the midst there- 
of ; he will not do iniquity : every morn- 
ing doth he bring his judgment to light, 
he faileth not; but the unjust knoweth 
no shame. (Zephaniah 3:5.) 

But we are sure that the judgment of 
God is according to truth against them 
which commit such things. 



!l6 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



And thinkest thou this, O man, that 
judgest them which do such things, and 
doest the same, that thou shalt escape 
the judgment of God? (Romans 2: 

2, 3-) 

But if our unrighteousness commend 
the righteousness of God, what shall we 
say? Is God unrighteous who taketh 
vengeance? (I speak as a man,) 

God forbid: for then how shall God 
judge the world? (Romans 3: 5, 6.) 

And I heard another out of the altar 
say. Even so. Lord God Almighty, true 
and righteous are thy judgments. 
(Revelation 16: 7.) 

Impartial, Faithful, True: 

For the Lord your God is God of 
gods, and Lord of lords, a great God, 
a mighty, and a terrible, which regard- 
eth not persons, nor taketh reward. 
(Deuteronomy 10: 17.) 

Then Peter opened his mouth, and 
said. Of a truth I perceive that God is 
no respecter of persons. (Acts 10: 

34.) 

For there is no respect of persons 
with God. (Romans 2: 11.) 

But of those who seemed to be some- 
what, whatsoever they were, it maketh 
no matter to me: God accepteth no 
man's person: for they who seemed to 
be somewhat in conference added noth- 
ing to me. (Galatians 2:6.) 

Knowing that whatsoever good thing 
any man doeth, the same shall he re- 
ceive of the Lord, whether he be bond 
or free. (Ephesians 6:8.) 

But he that doeth wrong shall receive 
for the wrong which he hath done : and 
there is no respect of persons. (Colos- 
sians 3: 25.) 

Know therefore that the Lord thy 
God, he is God, the faithful God, which 
keepeth covenant and mercy with them 



that love him and keep his command- 
ments to a thousand generations. 
(Deuteronomy 7:9.) 

Who hast kept with thy servant Da- 
vid my father that thou promisedst 
him : thou spakest also with thy mouth, 
and hast fulfilled it with thine hand, as 
it is this day. (i Kings 8: 24.) 

Loving, Good, Merciful: 

For God so loved the world, that he 
gave his only begotten Son, that who- 
soever believeth in him shoidd not per- 
ish, hut have everlasting life. (John 
3: 16.) 

Finally, brethren, farewell. Be per- 
fect, be of good comfort, be of one mind, 
live in peace; and the God of love and 
peace shall be with you. (2 Corinthi- 
ans 13: II.) 

The grace of the Lord Jesus Christ, 
and the love of God, and the commun- 
ion of the Holy Ghost, be with you all. 
Amen. (2 Corinthians 13: 14.) 

Lie that loveth not, knoweth not God ; 
for God is love. ( i John 4:8.) 

And we have known and believed the 
love that God hath to us. God is love ; 
and he that dwelleth in love dwelleth 
in God, and God in him. (i John 4: 
16.) 

O give thanks unto the Lord; for he 
is good; for his mercy endureth for 
ever, (i Chronicles 16: 34.) 

O taste and see that the Lord is good : 
blessed is the man that trusteth in him. 
(Psalm 34: 8.) 

For thou. Lord, art good, and ready 
to forgive ; and plenteous in mercy unto 
all them that call upon thee. (Psalm 
86: 5.) 

O give thanks unto the Lord; for he 
is good: for his mercy endureth for 
ever. (Psalm 118: 29.) 

O give thanks unto the Lord; for he 



31' 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



is good: for his mercy endureth for 
ever. (Psalm 136: i.) 

They shall abundantly utter the mem- 
ory of thy great goodness, and shall 
sing of thy righteousness. (Psalm 145 : 

7.) 

That ye may he the children of your 

Father which is in heaven: for he mak- 

eth his sun to rise on the evil and on 

the good, and sendeth rain on the just 

and on the unjust. (Matthew 5 : 45.) 

And Jesus said unto him, Why call- 
est thou me good? there is none good 
but one, that is, God. (Mark 10: 18.) 

Nevertheless for thy great mercies' 
sake thou didst not utterly consume 
them, nor forsake them ; for thou art a 
gracious and merciful God. (Nehe- 
miah 9 : 31.) 

Also unto thee, O Lord, belongeth 
mercy : for thou renderest to every man 
according to his work. ( Psalm 62 : 
12.) 

The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy. 

He will not always chide: neither 
will he keep his anger for ever. (Psalm 
103: 8, 9.) 

It is of the Lord's mercies that we 
are not consumed, because his compas- 
sions fail not. (Lamentations 3: 22.) 

To the Lord our God belong mercies 
and forgiveness, though we have re- 
belled against him. (Daniel 9:9.) 

Jealous: 

Thou shalt not bow down thyself to 
them, nor serve them: for I the Lord 
thy God am a jealous God, visiting the 
iniquity of the fathers upon the children 
unto the third and fourth generation 
of them that hate me. (Exodus 20: 5.) 

For thou shalt worship no other god : 
for the Lord, whose name is Jealous, is 
a jealous God. (Exodus 34: 14.) 



For the Lord thy God is a consuming 
fire, even a jealous God. (Deuterono- 
my 4: 24.) 

They have moved me to jealousy with 
that which is not God; they have pro- 
voked me to anger with their vanities: 
and I will move them to jealousy with 
those which are not a people ; I will pro- 
voke them to anger with a foolish na- 
tion. (Deuteronomy 32: 21.) 

For they provoked him to anger with 
their high places, and moved him to 
jealousy with their graven images. 
(Psalm 78: 58.) 

How long, Lord? wilt thou be angry 
for ever? shall thy jealousy burn like 
fire? (Psalm 79: 5.) 

God's Characters. 

Searcher of Hearts: 

And thou, Solomon my son, know 
thou the God of thy father, and serve 
him with a perfect heart, and with a 
willing mind : for the Lord searcheth all 
hearts, and understandeth all the imag- 
inations of the thoughts: if thou seek, 
him, he will be found of thee; but if 
thou forsake him, he will cast thee ofif 
for ever, (i Chronicles 28: 9.) 

Shall not God search this out ? for he 
knoweth the secrets of the heart. 
( Psalm 44 : 21.) 

I the Lord search the heart, I try the 
reins, even to give every man according 
to his ways, and according to the fruit 
of his doings. (Jeremiah 17: 10.) 

And they prayed, and said. Thou, 
Lord, which knowest the hearts of all 
men, shew whether of these two thou 
hast chosen. (Acts i : 24.) 

And he that searcheth the hearts 
knoweth what is the mind of the Spirit, 
because he maketh intercession for the 
saints according to the will of God. 
(Romans 8: 27.) 



!l8 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



Disposer of Events: 

It is in the power of my hand to do 
you hurt: but the God of your father 
spake unto me yesternight, saying, 
Take thou heed that thou speak not to 
Jacob either good or bad. (Genesis 31 : 
29.) 

And God sent me before you to pre- 
serve you a posterity in the earth, and 
to save your Hves by a great dehver- 
ance. 

So now it was not you that sent me 
hither, but God : and he hath made me a 
father to Pharaoh, and lord of all his 
house, and a ruler throughout all the 
land of Egypt. (Genesis 45 : 7, 8.) 

And Joseph said linto them, Fear not : 
for am I in the place of God ? 

But as for you, ye thought evil 
against me; but God meant it unto 
good, to bring to pass, as it is this day, 
to save much people alive. (Genesis 
50: 19,20.) 

A man's heart deviseth his way: but 
the Lord directeth his steps. (Proverbs 
16: 9.) 

There are many devices in a man's 
heart; nevertheless the counsel of the 
Lord, that shall stand. (Proverbs 19: 
21.) 

Man's goings are of the Lord; how 
can a man then understand his own 
way? (Proverbs 20: 24.) 

There is no wisdom nor understand- 
ing nor counsel against the Lord. 
( Proverbs 21: 30. ) 

Then they sought to take him: but 
no man laid hands on him, because his 
hour was not yet come. (John 7: 30.) 

Supreme Judge: 

He is the Lord our God; his judg- 
ments are in all the earth, (i Chroni- 
cles 16: 14.) 

Shall any teach God knowledge? 



seeing he judgeth those that are high. 
(Job 21 : 22.) 

There the righteous might dispute 
with him; so should I be delivered for- 
ever from my judge. (Job 23: 7.) 

The Lord shall judge the people: 
judge me, O Lord, according to my 
righteousness, and according to mine 
integrity that is in me. (Psalm 7:8.) 

And he shall judge the world in 
righteousness, he shall minister judg- 
ment to the people in uprightness. 
(Psalm 9: 8.) 

He shall call to the heavens from 
above, and to the earth, that he may 
judge his people. (Psalm 50: 4.) 

But God is the judge: he putteth 
down one, and setteth up another. 
(Psalm 75: 7.) 

Before the Lord: for he cometh, for 
he cometh to judge the earth: he shall 
judge the world with righteousness, 
and the people with his truth. (Psalm 
96: 13.) 

For I know nothing by myself; yet 
am I not hereby justified: but he that, 
judgeth me is the Lord. 

Therefore judge nothing before the 
time, until the Lord come, who both will 
bring to light the hidden things of dark- 
ness, and will make manifest the coun- 
sels of the hearts : and then shall every 
man have praise of God. (i Corin- 
thians 4: 4, 5-) 

God's Glory. 

Exhibited in Power, Holiness, Maj- 
esty, Etc.: 

Because T will publish the name of 
the Lord : ascribe ye greatness unto our 
God. (Deuteronomy 32: 3.) 

Glory and honour are in his pres- 
ence; strength and gladness are in his 
place, (i Chronicles 16: 27,) 



219 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



But thou, Lord, art most high for 
evermore. (Psalm 92: 8.) 

The Lord reigneth, he is clothed with 
majesty; the Lord is clothed with 
strength, wherewith he hath girded 
himself: the world also is stablished, 
that it cannot be moved. (Psalm 

93: I-) 

The Lord is great in Zion; and he 
is high above all the people. (Psalm 
99:2.) 

Bless the Lord, O my soul. O Lord 
my God, thou art very great; thou art 
clothed with honour and majesty. 
(Psalm 104: I.) 

Cry out and shout, thou inhabitant 
of Zion: for great is the Holy One of 
Israel in the midst of thee. (Isaiah 
12: 6.) 

Behold, the nations are as a drop of 
a bucket, and are counted as the small 
dust of the balance: behold, he taketh 
up the isles as a very little thing. (Isa- 
iah 40: 15.) 

But Jesus beheld them, and said unto 
them, With men this is impossible ; but 
with God all things are possible. (Mat- 
thew 19: 26.) 

And Jesus looking upon them saith, 
With men it is impossible, but not with 
God: for with God all things are possi- 
ble. (Mark 10: 27.) 

For with God nothing shall be impos- 
sible. (Luke I : ^i^y.) 

And he said, The things which are 
impossible with men are possible with 
God. (Luke 18: 27.) 

Exhibited in Christ: 

And the Word was made flesh, and 
dwelt among us, (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth. 
(John i: 14.) 

For God, who commanded the light 



to shine out of darkness, hath shined 
in our hearts, to give the light of the 
knowledge of the glory of God in the 
face of Jesus Christ. (2 Corinthians 
4: 6.) 

Hath in these last days spoken unto 
us by his Son, whom he hath appointed 
heir of all things, by whom also he made 
the worlds ; 

Who being the brightness of his glo- 
ry, and the express image of his person, 
and upholding all things by the word 
of his power, when he had by himself 
purged our sins, sat down on the right 
hand of the Majesty on high. (He- 
brews 1 : 2, 3.) 

Exhibited in His Goodness: 

For a multitude of the people, even 
many of Ephraim, and Manasseh, Issa- 
char and Zebulun, had not cleansed 
themselves, yet did they eat the pass- 
over otherwise than it was written. 
But Hezekiah prayed for them, saying, 
The good Lord pardon every one 

That prepareth his heart to seek God, 
the Lord God of his fathers, though 
he be not cleansed according to the puri- 
fication of the sanctuary. (2 Chroni- 
cles 30: 18, 19.) 

Good and upright is the Lord : there- 
fore will he teach sinners in the way. 
(Psalm 25: 8.) 

Oh how great is thy goodness, which 
thou hast laid up for them that fear 
thee ; which thou hast wrought for them 
that trust in thee before the sons of 
men! (Psalm 31: 19.) 

He loveth righteousness and judg- 
ment: the earth is full of the goodness 
of the Lord. (Psalm 33: 5.) 

Thy congregation hath dwelt there- 
in: thou, O God, hast prepared of thy 
goodness for the poor. (Psalm 68: 
10.) 



220 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



Thou art good, and doest good; 
teach me thy statutes. (Psalm 119: 
68.) 

And he said unto him, Why callest 
thoiL me good? there is none good hut 
one, that is, God: hut if thou wilt enter 
into life, keep the commmidments. 
(Matthew 19: 17.) 

Nevertheless, he left not himself 
without witness, in that he did good, 
and gave us rain from heaven, and 
fruitful seasons, filling our hearts with 
food and gladness. (Acts 14: 17.) 

Or despisest thou the riches of his 
goodness, and forbearance, and long- 
suffering, not knowing that the good- 
ness of God leadeth thee to repentance ? 
( Romans 2:4.) 

God's Gifts. 

General: 

If the Lord delight in us, then he will 
bring us into this land, and give it us ; 
a land which floweth with milk and 
honey. (Numbers 14: 8.) 

For God giveth to a man that is good 
in his sight, wisdom, and knowledge, 
and joy: but to the sinner he giveth 
travail, to gather and to heap up, that 
he may give to him that is good before 
God. (Ecclesiastes 2: 26.) 

He that spared not his own Son, but 
delivered him up for us all, how shall 
he not with him also freely give us all 
things? (Romans 8: 32.) 

For I would that all men were even 
as I myself. But every man hath his 
proper gift of God, one after this man- 
ner, and another after that, (i Corin- 
thians 7:7.) 

Every good gift, and every perfect 
gift is from above, and cometh down 
from the Father of lights, with whom is 
no variableness, neither shadow of turn- 
ing. (James i : 17.) 



Spiritual: 

The Lord will give strength unto his 
people; the Lord will bless his people 
with peace. (Psalm 29: 11.) 

Thou hast ascended on high, thou 
hast led captivity captive: thou hast 
received gifts for men; yea, for the 
rebellious also, that the Lord God 
might dwell among them. (Psalm 68: 
18.) 

I the Lord have called thee in right- 
eousness, and will hold thine hand, and 
will keep thee, and give thee for a cove- 
nant of the people, for a light of the 
Gentiles. (Isaiah 42: 6.) 

And I will give them one heart, and 
I will put a new spirit within 3^ou; and 
I will take the stony heart out of their 
flesh, and will give them an heart of 
flesh. (Ezekiel 11: 19.) 

// ye then, being evil, know how to 
give good gifts unto your children, how 
much more shall your Father which is 
in heaven give good things to them that 
ask him? (Matthew 7: 11.) 

Come unto me, all ye that labour and 
are heavy laden, and I zvill give you 
rest. (Matthew 11: 28.) 

For God so loved the zvorld, that he 
gave his only begotten Son: that who- 
soever helieveth in him, should not per- 
ish, but have everlasting life. (John 
3: 16.) 

Jesus answered, and said unto her, 
// thou knewest the gift of God, and 
who it is that saith to thee. Give me to 
drink; thou woiddest have asked of him, 
and he wotdd have given thee living 
water. (John 4: 10.) 

And the glory zvhich thou gavest me 
I have given them; that they may be 
one, even as we are one. (John 17: 
22.) 

But Peter said unto him, Thy money 
perish with thee, because thou hast 



221 



GOD 



THE COMPREHENSIVE ANALYSIS 



GOD 



thought that the gift of God may be 
purchased with money. (Acts 8: 20.) 

When they heard these things, they 
held their peace, and glorified God, say- 
ing, Then hath God also to the Gentiles 
granted repentance unto life. (Acts 
11: 18.) 

And not as it was by one that sinned, 
so is the gift: for the judgment was by 
one to condemnation: but the free gift 
is of many offences unto justification. 

For if by one man's offence death 
reigned by one, much more they which 
receive abundance of grace and of the 
gift of righteousness, shall reign in life 
by one, Jesus Christ. (Romans 5: 16, 

I7-) 

For the wages of sin is death; but 
the gift of God is eternal life through 
Jesus Christ our Lord. (Romans 6: 

23-) 

For by grace are ye saved through 
faith; and that not of yourselves: it is 
the gift of God: 

Not of works, lest any man should 
boast. (Ephesians 2: 8, 9.) 

But he giveth more grace, wherefore 
he saith, God resisteth the proud, but 
giveth grace unto the humble. (James 
4: 6.) 

Temporal: 

And I will give peace in the land, 
and ye shall lie down, and none shall 
make you afraid: and I will rid evil 
beasts out of the land, neither shall the 
sword go through your land. (Leviti- 
cus 26 : 6. ) 

Thus saith God the Lord, he that cre- 
ated the heavens, and stretched them 
out ; he that spread forth the earth, and 
that which cometh out of it; he that 
giveth breath unto the people upon it, 
and spirit to them that walk therein. 
(Isaiah 42: 5.) 



Nevertheless, he left not himself 
without witness, in that he did good, 
and gave us rain from heaven, and 
fruitful seasons, filling our hearts with 
food and gladness. (Acts 14: 17.) 

For every creature of God is good, 
and nothing to be refused, if it be re- 
ceived with thanksgiving: 

For it is sanctified by the word of 
God, and prayer, (i Timothy 4: 4, 5.) 

Charge them that are rich in this 
world, that they be not high-minded, 
nor trust in uncertain riches, but in the 
living God, who giveth us richly all 
things to enjoy, (i Timothy 6: 17.) 

Qod's Names. 

And Melchizedek king of Salem 
brought forth bread and wine: and he 
was the priest of the most high God. 
(Genesis 14: 18.) 

And God said unto Moses, I AM 
THAT I AM : And he said. Thus shalt 
thou say unto the children of Israel, I 
AM hath sent me unto you. (Exodus 

3- H-) 

And I appeared unto Abraham, unto 

Isaac, and unto Jacob by the name of 
God Almighty, but by my name JEHO- 
VAH was I not known to them. (Ex- 
odus 6:3.) 

For thou shalt worship no other god : 
for the Lord, whose name is Jealous, is 
a jealous God. (Exodus 34: 14.) 

For who is there of all flesh that hath 
heard the voice of the living God speak- 
ing out of the midst of the fire, as we 
have, and lived? 

Go thou near, and hear all that the 
Lord our God shall say : and speak thou 
unto us all that the Lord our God shall 
speak unto thee; and we will hear it, 
and do it. (Deuteronomy 5: 26, 2y.) 

Whom hast thou reproached and 
blasphemed? and against whom hast 



222 



GOD 



THE COMPREHENSIVE ANALYSIS 



GODLINESS 



thou exalted thy voice, and Hfted up 
thine eyes on high? even against the 
Holy One of Israel. (2 Kings 19: 
22.) 

And said, I beseech thee, O Lord God 
of heaven, the great and terrible God, 
that keepeth covenant and mercy for 
them that love him and observe his com- 
mandments. (Nehemiah 1:5.) 

Then should I yet have comfort ; yea, 
I would harden myself in sorrow : let 
him not spare ; for I have not concealed 
the words of the Holy One. (Job 6: 
10.) 

The mighty God, even the Lord, hath 
spoken, and called the earth from the 
rising of the sun unto the going down 
thereof. (Psalm 50: i.) 

O Lord God of hosts, how long wilt 
thou be angry against the prayer of thy 
people? (Psalm 80: 4.) 

Sing aloud unto God our strength: 
make a joyful noise unto the God of 
Jacob. (Psalm 81: i.) 

Remember now thy Creator in the 
days of thy youth, while the evil days 
come not, nor the years draw nigh, 
when thou shalt say, I have no pleasure 
in them. (Ecclesiastes 12: i.) 

Therefore saith the Lord, the Lord 
of hosts, the mighty One of Israel, Ah, 
I will ease me of mine adversaries, and 
avenge me of mine enemies. (Isaiah 
i: 24.) 

Let your light so shine before nwn, 
that they may see your good works, and 
glorify your Father which is in heaven. 
(Matthew 5: 16.) 

And as Esaias said before, Except 
the Lord of Sabaoth had left us a seed, 
we had been as Sodoma, and been made 
like unto Gomorrah. ( Romans 9 : 29. ) 

Every good gift, and every perfect 
gift is from above, and cometh down 
from the Father of lights, with whom 



is no variableness, neither shadow of 
turning. (James i: 17.) 

And he hath on his vesture and on 
his thigh a name written, KING OF 
KINGS, AND LORD OF LORDS. 
(Revelation 19: 16.) 

False Gods. 

Thou shalt have no other gods before 
me. (Exodus 20: 3.) 

And it shall be, if thou do at all for- 
get the Lord thy God, and walk after 
other gods, and serve them, and wor- 
ship them, I testify against you this day 
that ye shall surely perish. (Deuteron- 
omy 8: 19.) 

But the prophet, which shall presume 
to speak a word in my name, which I 
have not commanded him to speak, or 
that shall speak in the name of other 
gods, even that prophet shall die. ( Deu- 
teronomy 18: 20.) 

GODLINESS. 

God'li-ness — piety caused by knowledge 
and love of God, and leading to complete, 
constant, and cheerful obedience to His com- 
mands. It is a virtue many passages in Scrip- 
ture tell Christians to acquire. 

REFERENCES. 

I exhort therefore, that, first of all, 
supplications, prayers, intercessions, 
and giving of thanks, be made for all 
men; 

For kings, and for all that are in 
authority ; that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty. 

For this is good and acceptable in the 
sight of God our Saviour. ( i Timothy 
2: 1-3.) 

But refuse profane and old wives' 
fables, and exercise thyself rather unto 
godliness. 

For bodily exercise profiteth little, 



523 



GOLGOTHA 



THE COMPREHENSIVE ANALYSIS 



GOSPEL 



but godliness is profitable unto all 
things, having promise of the life that 
now is, and of that which is to come. 
( I Timothy 4 : 7, 8. ) 

If any man teach otherwise, and con- 
sent not to wholesome words, even the 
words of our Lord Jesus Christ, and to 
the doctrine which is according to god- 
liness ; 

He is proud, knowing nothing, but 
doting about questions and strifes of 
words, whereof cometh envy, strife, 
railings, evil surmisings. 

Perverse disputings of men of cor- 
rupt minds, and destitute of the truth, 
supposing that gain is godliness: from 
such withdraw thyself. 

But godliness with contentment is 
great gain, (i Timothy 6: 3-6.) 

But thou, O man of God, flee these 
things; and follow after righteousness, 
godliness, faith, love, patience, meek- 
ness. ( I Timothy 6 : 11.) 

According as his divine power hath 
given unto us all things that pertain 
unto life and godliness, through the 
knowledge of him that hath called us 
to glory and virtue. (2 Peter 1:3.) 

Seeing then that all these things shall 
be dissolved, what manner of persons 
ought ye to be in all holy conversation 
and godliness. (2 Peter 3: 11.) 

GOLGOTHA. 

Gol'go-tha — a form of a Hebrew word 
meaning "the place of a skull." Golgotha was 
the name given by the Jews to tke hill upon 
which Christ was crucified. The origin of the 
word is unsettled, some commentators think- 
ing the hill was a knoll shaped like a skull 
and others thinking the fact that executions 
took place there gave it the name. The exact 
location of it is also unsettled, several sites 
answering in part the descriptions of Golgo- 
tha. 

References. — Matthew 27: 2)2>) Mark 15: 
22.; John 19: 17. 



GOLIATH. 

Go-li'ath — a form of a Hebrew word 
meaning "exile." Goliath was the name of 
the Philistine giant whose defeat and death 
at the hands of the youth David gave such 
glory to his early career. Goliath is believed 
to have been more than eleven feet tall. 

References. — i Samuel 17, 21, and 22. 

GOMORRAH. (See Sodom.) 

GOSHEN. 

Go'sHEN — a Hebrew word given as a name 
to that one of the provinces of Egypt in which 
the Israelites dwelt. See article on Egypt. 

GOSPEL. 

Gos'pEL. The word "gospel" comes to us 
from the Old English word "Godspel," mean- 
ing "God story" or "narrative of God." It 
was early confused with the Anglo-Saxon 
phrase "god spell," meaning "good story" or 
"good tidings." So apt was this meaning 
when the good tidings nature of the gospel, 
with its message of salvation for all mankind, 
was considered that the translators of the 
Authorized Version adopted it, and the com- 
pilers of the Revised Version have done the 
same. This meaning is now generally accept- 
ed as the correct one, the central thought of 
the gospel being that Christ came into the 
world as its Saviour, certainly the best piece 
of good tidings and joyful intelligence that 
could have been brought to mankind. 

The word "gospel" naturally became pre- 
fixed to each one of the accounts of Christ 
embodied in the Bible. Of these there are 
four — Matthew's, Mark's, Luke's, and John's. 
The distinctive features of these are that Mat- 
thew shows Jesus as the promised King of 
the kingdom of God, Mark depicts Him as 
the great Prophet, Luke as the special Sav- 
iour of sinners, and John as the marvelous 
Son of God, deity and humanity in one. 

REFERENCES. 

Its Scope and Power. 

And Jesus went about all Galilee, 
teaching in their synagogues, and 
preaching the gospel of the kingdom, 
and healing all manner of sickness and 



224 



GOSPEL 



THE COMPREHENSIVE ANALYSIS 



GOSPEL 



all manner of disease among the peo- 
ple. (Matthew 4: 23.) 

And this Gospel of the kingdom shall 
be preached in all the world, for a wit- 
ness unto all nations, and then shall the 
end come. (Matthew 24: 14.) 

Now after that John was put in 
prison, Jesus came into Galilee, preach- 
ing the gospel of the kingdom of God, 

And saying. The time is fulfilled, and 
the kingdom of God is at hand : repent 
ye, and believe the gospel. (Mark i: 

14, I5-) 

And the angel said unto them, Fear 
not: for, behold, I bring you good ti- 
dings of great joy, which shall be to all 
people. 

For unto you is born this day in the 
city of David a Saviour, which is Christ 
the Lord. (Luke 2: 10, 11.) 

Men and brethren, children of the 
stock of Abraham, and whosoever 
among you feareth God, to you is the 
word of this salvation sent. (Acts 13: 
26.) 

Long time therefore abode they 
speaking boldly in the Lord, which 
gave testimony unto the word of his 
grace, and granted signs and wonders 
to be done by their hands. (Acts 14: 

3-) 

Paul, a servant of Jesus Christ, called 
to be an apostle, separated unto the 
gospel of God, 

(Which he had promised afore by 
his prophets in the holy scriptures,) 

Concerning his Son Jesus Christ our 
Lord, which was made of the seed of 
David according to the flesh. ( Romans 

i:i-3-) 

For God is my witness, whom I serve 
with my spirit in the gospel of his Son, 
that without ceasing I make mention of 
you always in my prayers. (Romans 
1:9.) 

15 



For I am not ashamed of the gospel 
of Christ: for it is the power of God 
unto salvation to every one that believ- 
eth; to the Jew first, and also to the 
Greek. (Romans i: 16.) 

For the preaching of the cross is to 
them that perish foolishness; but unto 
us which are saved it is the power of 
God. (i Corinthians i: 18.) 

Now we have received, not the spirit 
of the world, but the spirit which is of 
God; that we might know the things 
that are freely given to us of God. 

Which things also we speak, not in 
the words which man's wisdom teach- 
eth, but which the Holy Ghost teach- 
eth; comparing spiritual things with 
spiritual. (i Corinthians 2: 12, 

I3-) 

Moreover, brethren, I declare unto 

you the gospel which I preached unto 

you, which also ye have received, and 

wherein ye stand; 

By which also ye are saved, if ye 
keep in memory what I preached unto 
you, unless ye have believed in vain, 
(i Corinthians 15: i, 2.) 

But if our gospel be hid, it is hid to 
them that are lost: 

In whom the god of this world hath 
blinded the minds of them which be- 
lieve not, lest the light of the glorious 
gospel of Christ, who is the image of 
God, should shine unto them. 

For we preach not ourselves, but 
Christ Jesus the Lord; and ourselves 
your servants for Jesus' sake. (2 
Corinthians 4: 3-5.) 

In whom ye also trusted, after that 
ye heard the word of truth, the gospel 
of your salvation: in whom also after 
that ye believed, ye were sealed with 
that holy Spirit of promise. (Ephe- 
sians i : 13.) 

And your feet shod with the prepa- 



32 = 



GOSPEL 



THE COMPREHENSIVE ANALYSIS 



GOSPEL 



ration of the gospel of peace. (Ephe- 
sians 6: 15.) 

Holding forth the word of life; that 
I may rejoice in the day of Christ, that 
I have not run in vain, neither laboured 
in vain. (Philippians 2: 16.) 

For the hope which is laid up for you 
in heaven, whereof ye heard before in 
the vv^ord of the truth of the gospel ; 

Which is come unto you, as it is in 
all the world ; and bringeth forth fruit, 
as it doth also in you, since the day ye 
heard of it, and knew the grace of God 
in truth. (Colossians i : 5, 6.) 

Let the word of Christ dwell in you 
richly in all wisdom; teaching and ad- 
monishing one another in psalms and 
hymns and spiritual songs, singing with 
grace in your hearts to the Lord. ( Co- 
lossians 3: 16.) 

For our gospel came not unto you in 
word only, but also in power, and in 
the Holy Ghost, and in much assurance ; 
as ye know what manner of men we 
were among you for your sake, (i 
Thessalonians 1:5.) 

So being affectionately desirous of 
you, we were willing to have impart- 
ed unto you, not the gospel of God 
only, but also our own souls, because 
ye were dear unto us. ( i Thessa- 
lonians 2:8.) 

For unto us was the gospel preached, 
as well as unto them: but the word 
preached did not profit them, not being 
mixed with faith in them that heard it, 
(Hebrews 4:2.) 

Unto whom it was revealed, that not 
unto themselves, but unto us they did 
minister the things, which are now re- 
ported unto you by them that have 
preached the gospel unto you with the 
Holy Ghost sent down from heaven; 
which things the angels desire to look 
into, (i Peter i : 12.) 



But the word of the Lord endureth 
for ever. And this is the word which 
by the gospel is preached unto you. ( i 
Peter i : 25.) 

For the time is come that judgment 
must begin at the house of God: and 
if it first begin at us, what shall the end 
be of them that obey not the gospel of 
God? (i Peter 4: 17.) 

To Whom Preached. 

And the scripture, foreseeing that 
God would justify the heathen through, 
faith, preached before the gospel unto 
Abraham, saying, In thee shall all na- 
tions be blessed. (Galatians 3:8.) 

The blind receive their sight, and the 
lame ivalk, the lepers are cleansed, and 
the deaf hear, the dead are raised up, 
and the poor have the gospel preached 
to them. (Matthew 11: 5.) 

And the gospel must first he pub- 
lished among all nations. (Mark 13: 
10.) 

And he said unto them. Go ye into 
all the world, and preach the gospel to 
every creature. (Mark 16: 15.) 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the gospel to the poor; he hath sent me 
to heal the broken-hearted, to preach 
deliverance to the captives, and recov- 
ering of sight to the blind, to set at lib- 
erty them that are bruised. (Luke 4: 
18.) 

For Christ sent me not to baptize, 
but to preach the gospel : not with wis- 
dom of words, lest the cross of Christ 
should be made of none effect. ( i Co- 
rinthians i: 17.) 

For though I preach the gospel, I 
have nothing to glory of: for necessity 
is laid upon me; yea, woe is unto me, 
if I preach not the gospel! (i Corin- 
thians 9: 16.) 



226 



GOSPEL 



THE COMPREHENSIVE ANALYSIS 



GRACE 



And I went up by revelation, and 
communicated unto them that gospel 
which I preach among the Gentiles, but 
privately to them which were of reputa- 
tion, lest by any means I should run, or 
had run, in vain. (Galatians 2:2.) 

And I saw another angel fly in the 
midst of heaven, having the everlasting 
gospel to preach unto them that dwell 
on the earth, and to every nation, and 
kindred, and tongue, and people. (Rev- 
elation 14: 6.) 

Its Admonition to Christians. 

For whosoever will save his life shall 
lose it; hut whosoever shall lose his life 
for my sake and the gospel's, the same 
shall save it. (Mark 8: 35.) 

And I am sure that, when I come 
unto you, I shall come in the fulness of 
the blessing of the gospel of Christ. 
(Romans 15 : 29.) 

Only let your conversation be as it 
becometh the gospel of Christ: that 
whether I come and see you, or else be 
absent, I may hear of your affairs, that 
ye stand fast in one spirit, with one 
mind striving together for the faith of 
the gospel. (Philippians i: 27.) 

If ye continue in the faith grounded 
and settled, and be not moved away 
from the hope of the gospel, which ye 
have heard, and which was preached to 
every creature which is under heaven; 
whereof I Paul am made a minister. 
(Colossians i : 23.) 

Rejected by Jews. 

And when they agreed not among 
themselves, they departed, after that 
Paul had spoken one word, Well spake 
the Holy Ghost by Esaias the prophet 
unto our fathers. 

Saying, Go unto this people, and say, 
Hearing ye shall hear, and shall not 



understand ; and seeing ye shall see, and 
not perceive. (Acts 28: 25, 26.) 

For this is my covenant unto them, 
when I shall take away their sins. 

As concerning the gospel, they are 
enemies for your sakes: but as touch- 
ing the election, they are beloved for 
the fathers' sakes. 

For the gifts and calling of God are 
without repentance. 

For as ye in times past have not be- 
lieved God, yet have now obtained mer- 
cy through their unbelief : 

Even so have these also now not be- 
lieved, that through your mercy they 
also may obtain mercy. 

For God hath concluded them all in 
unbelief, that he might have mercy upon 
all. (Romans 11: 27-32.) 

From Whom Hid. 

But if our Gospel be hid, it is hid to 
them that are lost : 

In whom the God of this world hath 
blinded the minds of them which be- 
lieve not, lest the light of the glorious 
Gospel of Christ, who is the image of 
God, should shine unto them. (2 Co- 
rinthians 4: 3, 4.) 

GRACE. 

Grace. Grace will be found in the Scrip- 
tures conveying a number of different mean- 
ings, including (i) physical beauty; (2) the 
goodness of God toward man or man toward 
fellow-man; (3) the forgiving mercy of God 
as opposed to merit; (4) the gospel gener- 
ally; (5) certain of God's gifts to man; (6) 
certain Christian virtues; (7) the future glory 
or eternal life. 

REFERENCES. 

Grace of God and Christ. 

For the Lord God is a sun and shield : 
the Lord will give grace and glory; 
no good thing will he withhold from 



227 



GRACE 



THE COMPREHENSIVE ANALYSIS 



GRACE 



them that walk uprightly. (Psalm 84: 
II.) 

And the child grew, and waxed 
strong in spirit, filled with wisdom, and 
the grace of God was upon him. (Luke 
2: 40.) 

And of his fulness have all we re- 
ceived, and grace for grace. 

For the Law was given by Moses, 
but grace and truth came by Jesus 
Christ. (John i: 16, 17.) 

But none of these things move me, 
neither count I my life dear unto my- 
self, so that I might finish my course 
with joy, and the ministry which I have 
received of the Lord Jesus, to testify 
the Gospel of the grace of God. (Acts 
20: 24.) 

Even so then at this present time also 
there is a remnant according to the 
election of grace. 

And if by grace, then is it no more of 
works: otherwise grace is no more 
grace. But if it be of works, then is it 
no more grace: otherwise work is no 
more work. (Romans 11: 5, 6.) 

But by the grace of God I am what 
I am: and his grace which was be- 
stowed upon me, was not in vain: But 
I laboured more abundantly than they 
all, yet not I, but the grace of God 
which was with me. (i Corinthians 
15: 10.) 

For ye know the grace of our Lord 
Jesus Christ, that though he was rich, 
yet for your sakes he became poor, that 
ye through his poverty might be rich. 
(2 Corinthians 8:9.) 

Who hath saved us, and called us 
with an holy calling, not according to 
our works, but according to his own 
purpose and grace, which was given 
us in Christ Jesus before the world be- 
gan. (2 Timothy 1:9.) 

Likewise, ye younger, submit your- 



selves unto the elder. Yea, all of you 
be subject one to another, and be 
clothed with humility: for God resist- 
eth the proud, and giveth grace to the 
humble, (i Peter 5:5.) 

Grace and Salvation. 

But we believe that through the 
grace of the Lord Jesus Christ we shall 
be saved, even as they. (Acts 15: 11.) 

Being justified freely by his grace 
through the redemption that is in Christ 
Jesus. (Romans 3: 24.) 

Now to him that worketh, is the re- 
ward not reckoned of grace, but of debt. 
(Romans 4: 4.) 

But God, who is rich in mercy, for 
his great love wherewith he loved us. 

Even when we were dead in sins, 
hath quickened us together with Christ, 
(by grace ye are saved;) 

And hath raised us up together, and 
made us sit together in heavenly places 
in Christ Jesus : 

That in the ages to come he might 
shew the exceeding riches of his grace 
in his kindness toward us through 
Christ Jesus. (Ephesians 2: 4-7.) 

Grace's Effects. 

For our rejoicing is this, the testi- 
mony of our conscience, that in sim- 
plicity and godly sincerity, not with 
fleshly wisdom, but by the grace of God, 
we have had our conversation in the 
world, and more abundantly to you- 
ward. (2 Corinthians i: 12.) 

And he said unto me, My grace is 
sufficient for thee: for my strength is 
made perfect in weakness. Most glad- 
ly therefore will I rather glory in my 
infirmities, that the power of Christ 
may rest upon me. (2 Corinthians 12: 

9-) 

For the grace of God that bringeth 

salvation hath appeared to all men, 



221 



GRACE 



THE COMPREHENSIVE ANALYSIS 



HAM 



Teaching us that, denying ungodli- 
ness and worldly lusts, we should live 
soberly, righteously, and godly, in this 
present world. (Titus 2: 11, 12.) 

As every man hath received the gift, 
even so minister the same one to anoth- 
er, as good stewards of the manifold 
grace of God. (i Peter 4: 10.) 

Abusing Grace. 

What shall we say then? Shall we 
continue in sin, that grace may abound ? 

God forbid. How shall we, that are 
dead to sin, live any longer therein? 
(Romans 6: i, 2.) 

For sin shall not have dominion over 
you : for ye are not under the law, but 
under grace. 

What then ? shall we sin, because we 
are not under the law, but under grace ? 
God forbid. (Romans 6: 14, 15.) 

For there are certain men crept in 
unawares, who were before of old or- 
dained to this condemnation, ungodly 
men, turning the grace of our God into 
lasciviousness, and denying the only 
Lord God, and our Lord Jesus Christ. 
(Jude 1:4.) 

Christ is become of no effect unto 
you, whosoever of you are justified by 
the law; ye are fallen from grace. 
(Galatians 5:4.) 

Exhortations to Grace. 

Follow peace with all men, and holi- 
ness, without which no man shall see 
the Lord: 

Looking diligently lest any man fail 
of the grace of God; lest any root of 
bitterness springing up trouble you, 
and thereby many be defiled. (He- 
brews 12: 14, 15.) 

Wherefore we receiving a kingdom 
which cannot be moved, let us have 
grace, whereby we may serve God ac- 



ceptably with reverence and godly fear. 
(Hebrews 12: 28.) 

But the God of all grace, who hath 
called us unto his eternal glory by 
Christ Jesus, after that ye have suf- 
fered a while, make you perfect, stab- 
lish, strengthen, settle you. (2 Peter 
3: 10.) 

HABAKKUK. 

Ha-bak'kuk — a form of a Hebrew word 
the exact meaning of which is somewhat un- 
certain. Habakkuk was one of the minor 
Jewish prophets and flourished about 610 B.C. 
Little is known of his life. The literary qual- 
ity of his prophecy is high. 

Reference. — The book of Habakkuk. 

HAGAR. 

Ha'gar — a form of a Hebrew word mean- 
ing "stranger." Hagar was one of the slave- 
women presented to Abraham by the Egyp- 
tian pharaoh, and in turn given to Sarah, to 
be her handmaid. Sarah raised her to the 
dignity of secondary wife to Abraham and 
she became the mother of Ishmael. Later, 
after the birth of Isaac, she and Ishmael gave 
ofifense to Sarah and they were both ordered 
to leave the household. Their wandering and 
distress are recorded in Scripture. Ishmael 
became the founder of an extensive tribe. 

References. — Genesis 16 and 21. 

HAGGAI. 

. Hag'gai — a form of a Hebrew word mean- 
ing "festive." Haggai was one of the minor 
prophets. He lived about 535 B.C. Little is- 
known of his personal history. 

Reference. — The book of Haggai. 

HALLELUJAH. 

Hal'le-lu'jah — a form of a Hebrew 
phrase meaning "Praise ye Jah," Jah being 
one of the forms of the Hebrew word Jeho- 
vah, or God. 

HAM. 

Ham — a form of a Hebrew word meaning 
"warm," "hot," or "swarthy." Ham was the. 



$29 



HAMAN 



THE COMPREHENSIVE ANALYSIS 



HANDS 



third son of Noah, and was cursed by his fa- 
ther to the effect that he and his descendants 
should be slaves and servants to his brothers 
and their descendants. Ham's sons and their 
children peopled Egypt, Palestine, Africa, 
Arabia, and Southwestern Asia generally. 
References. — Genesis 9 and 10. 

HAMAN. 

Ha'man — the name of the prime minis- 
ter of King Ahasuerus. He was a foreigner 
who had been elevated to great rank in the 
Persian kingdom and conspired against the 
Jews. The plot, its discovery. Queen Esther's 
part in the thwarting of it, and the subsequent 
hanging of Haman on the same gallows he 
had intended for Mordecai, are graphically 
told in the book of Esther, to which the read- 
er is referred. 

HAND AND HANDS. 

Hand and Hands. The hand figures to 
a considerable extent in the Bible. It is often 
quoted as an indication or symbol of the pow- 
er of God. The laying-on of hands is shown 
by the Scripture to have been in use as a 
means of setting apart men to particular 
offices or ministries. A ceremonial washing 
of the hands was an ancient declaration of 
innocence, especially of blood-guiltiness. 

REFERENCES. 

Qod's Hand=BIessing. 

Also in Judah the hand of God was 
to give them one heart to do the com- 
mandment of the king and of the 
princes, by the word of the Lord. (2 
Chronicles 30: 12.) 

For upon the first day of the first 
month began he to go up from Babylon, 
and on the first day of the fifth month 
came he to Jerusalem, according to the 
good hand of his God upon him. ( Ezra 
7:9.) 

Then I told them of the hand of my 
God which was good upon me; as also 
the king's words that he had spoken 
unto me. And they said, Let us rise up 
and build. So they strengthened their 



hands for this good work. (Nehemiah 
2: 18.) 

God's Hand=Chastisement. 

For indeed the hand of the Lord was 
against them, to destroy them from 
among the host, until they were con- 
sumed. (Deuteronomy 2: 15.) 

Would ye tarry for them till they 
were grown? would ye stay for them 
from having husbands ? nay, my daugh- 
ters; for it grieveth me much for your 
sakes, that the hand of the Lord is gone 
out against me. (Ruth i : 13.) 

But he said unto her. Thou speakest 
as one of the foolish women speaketh. 
What! shall we receive good at the 
hand of God, and shall we not receive 
evil? In all this did not Job sin with 
his lips. (Job 2: 10.) 

Have pity upon me, have pity upon 
me, O ye my friends ; for the hand of 
God hath touched me. (Job 19: 21.) 

Humble yourselves therefore under 
the mighty hand of God, that he may 
exalt you in due time. ( i Peter 5:6.) 

Laying=on of Hands. 

And thou shalt bring the Levites 
before the Lord: and the children of 
Israel shall put their hands upon the 
Levites : 

And Aaron shall offer the Levites 
before the Lord for an offering of the 
children of Israel, that they may exe- 
cute the service of the Lord. (Num- 
bers 8: 10, II.) 

And the Lord said unto Moses, Take 
thee Joshua the son of Nun, a man in 
whom is the spirit, and lay thine hand 
upon him; 

And set him before Eleazer the 
priest, and before all the congregation: 
and give him a charge in their sight. 

And thou shalt put some of thine 



!30 



HANDS 



THE COMPREHENSIVE ANALYSIS 



HATRED 



honour upon him, that all the congre- 
gation of the children of Israel may be 
obedient. (Numbers 2j\ 18-20.) 

And the saying pleased the whole 
multitude: and they chose Stephen, a 
man full of faith and of the Holy Ghost, 
and Philip, and Prochorus, and Nica- 
uor, and Timon, and Parmenas, and 
Nicolas a proselyte of Antioch: 

Whom they set before the apostles : 
and when they had prayed, they laid 
their hands on them. (Acts 6: 5, 6.) 

Neglect not the gift that is in thee, 
which was given thee by prophecy, 
with the laying on of the hands of the 
Presbytery, (i Timothy 4: 14.) 

Wherefore I put thee in remem- 
brance that thou stir up the gift of God, 
which is in thee by the putting on of 
my hands. (2 Timothy 1:6.) 

Washing of Hands. 

And all the elders of that city that 
are next unto the slain man, shall wash 
their hands over the heifer that is be- 
headed in the valley: 

And they shall answer and say. Our 
hands have not shed this blood, neither 
have our eyes seen it. (Deuteronomy 
21: 6.) 

I will wash mine hands in innocency : 
so will I compass thine altar, O Lord. 
(Psalm 26: 6.) 

When Pilate saw that he could pre- 
vail nothing, but that rather a tumult 
was made, he took water, and washed 
his hands before the multitude, saying, 
I am innocent of the blood of this just 
person : see ye to it. (Matthew 27 : 24.) 

Hands in Prayer. 

Hear the voice of my supplications, 
when I cry unto thee, when I lift up 
my hands toward thy holy oracle. 
(Psalm 28: 2.) 



. Thus will I bless thee while I live: 
I will lift up my hands in thy name. 
(Psalm 63: 4.) 

Let my prayer be set forth before 
thee as incense; and the lifting up of 
my hands as the evening sacrifice. 
(Psalm 141 : 2.) 

I stretch forth my hands unto thee : 
my soul thirsteth after thee, as a thirsty 
land. Selah. (Psalm 143: 6.) 

I will therefore that men pray every 
where, lifting up holy hands without 
wrath and doubting. (i Timothy 2: 
8.) 

HATRED. 

Ha'tred — hate ; strong aversion, intense 
dislike. The emotion of hatred toward one's 
fellow is one of the passions forbidden in the 
Bible. 

REFERENCES. 

If thou see the ass of him that hateth 
thee lying under his burden, and would- 
est forbear to help him, thou shalt 
surely help with him. (Exodus 23: 5.) 

Thou shalt not hate thy brother in 
thine heart: thou shalt in any wise re- 
buke thy neighbour, and not suffer sin. 
upon him. (Leviticus 19: 17.) 

Hatred stirreth up strifes: but love 
covereth all sins. (Proverbs 10: 12.) 

He that hideth hatred with lying lips, 
and he that uttereth a slander, is a fool. 
(Proverbs 10: 18.) 

Better is a dinner of herbs where 
love is, than a stalled ox and hatred 
therewith. (Proverbs 15: 17.) 

Ye have heard that it hath been said, 
Thou shalt love thy neighbour, and 
hate thine enemy. 

But I say unto you, Love your ene- 
mies, bless them that curse you, do good 
to them that hate you, and pray for 
them which despitefuUy use you, and 
persecute you. (Matthew 5: 43, /(4.) 



23] 



HAUGHTINESS 



THE COMPREHENSIVE ANALYSIS 



HEART 



Idolatry, witchcraft, hatred, vari- 
ance, emulations, wrath, strife, sedi- 
tions, heresies, 

Envyings, murders, drunkenness, 
revellings, and such Hke: of the which 
I tell you before, as I have also told you 
in time past, that they which do such 
things shall not inherit the kingdom of 
God. (Galatians 5: 20, 21.) 

For we ourselves also were some- 
times foolish, disobedient, deceived, 
serving divers lusts and pleasures, liv- 
ing in malice and envy, hateful, and 
hating one another. (Titus 3:3.) 

He that saith he is in the light, and 
hateth his brother, is in darkness even 
until now. ( i John 2:9.) 

Whosoever hateth his brother is a 
murderer: and ye know that no mur- 
derer hath eternal life abiding in him. 
(i John 3: 15.) 

HAUGHTINESS. (See Pride.) 

Haugh'ti-ness — disdainful and contemp- 
tuous pride ; arrogance due to excessive pride. 
Haughtiness is placed by the Bible among the 
forbidden things. It is unrighteous and lack- 
ing in the true Christian spirit. 

REFERENCES. 

And the afflicted people thou wilt 
save: but thine eyes are upon the 
haughty, that thou mayest bring them 
down. (2 Samuel 22: 28.) 

Pride goeth before destruction, and 
an haughty spirit before a fall. ( Prov- 
erbs 16: 18.) 

The lofty looks of man shall be hum- 
bled, and the haughtiness of men shall 
be bowed down, and the Lord alone 
shall be exalted in that day. (Isaiah 
2: II.) 

And I will punish the world for their 
evil, and the wicked for their iniquity; 
and I will cause the arrogancy of the 
proud to cease, and will lay low the 



haughtiness of the terrible. (Isaiah 
13: II.) 

HEART. 

Heart — the organ in the human body 
which by its motion keeps the blood in cir- 
culation — consequently, the seat of life. It is 
a common thought with mankind that the 
heart is the seat of all human affections and 
passions as well as that of life. The ancients, 
particularly the Jews, also had the idea that 
the intellect resided in the heart, and, when 
references to it occur in the Bible, the reader 
must not lose sight of this fact. 

REFERENCES. 

Heart of Man. 

And God saw that the wickedness of 
man was great in the earth, and that 
every imagination of the thoughts of 
his heart was only evil continually. 
(Genesis 6:5.) 

And the Lord smelled a sweet sa- 
vour; and the Lord said in his heart, 
I will not again curse the ground any 
more for man's sake; for the imagina- 
tion of man's heart is evil from his 
youth: neither will I again smite any 
more every thing living, as I have done. 
(Genesis 8: 21.) 

Because sentence against an evil 
work is not executed speedily, therefore 
the heart of the sons of men is fully set 
in them to do evil, (Ecclesiastes 8: 
II.) 

This is an evil among all things that 
are done under the sun, that there is 
one event unto all: yea, also the heart 
of the sons of men is full of evil, and 
madness is in their heart while they 
live, and after that they go to the dead. 
(Ecclesiastes 9:3.) 

The heart is deceitful above all 
things, and desperately wicked: who 
can know it? (Jeremiah 17: 9.) 

O generation of vipers, how can ye. 



232 



HEART 



THE COMPREHENSIVE ANALYSIS 



HEART 



being evil, speak good things? for out 
of the abundance of the heart the mouth 
speaketh. (Matthew 12: 34.) 

But those things which proceed out 
of the mouth come forth from, the heart; 
and they defile the man. 

For out of the heart proceed evil 
thoughts, murders, adulteries, fornica- 
tions, thefts, false witness, blasphemies. 
(Matthew 15: 18, 19.) 

A good man out of the good treasure 
of his heart bringeth forth that zvhich 
is good; and an evil man out of the evil 
treasure of his heart bringeth forth 
that which is evil: for of the abundance 
of the heart his mouth speaketh. (Luke 

6:45-) 

But after thy hardness, and impeni- 
tent heart, treasurest up unto thyself 
wrath, against the day of wrath, and 
revelation of the righteous judgment of 
God. (Romans 2:5.) 

Searched and Tried by God. 

And thou, Solomon my son, know 
thou the God of thy father, and serve 
him with a perfect heart and with a 
willing mind: for the Lord searcheth 
all hearts, and understandeth all the 
imaginations of the thoughts: if thou 
seek him, he will be found of thee; but 
if thou forsake him, he will cast thee 
off for ever, (i Chronicles 28: 9.) 

I know also, my God, that thou triest 
the heart, and hast pleasure in upright- 
ness. As for me, in the uprightness of 
mine heart I have willingly offered all 
these things : and now have I seen with 
joy thy people, which are present here, 
to offer willingly unto thee. ( i Chron- 
icles 29: 17.) 

Shall not God search this out ? for he 
knoweth the secrets of the heart. 
(Psalm 44: 21.) 

Search me, O God, and know my 



heart: try me, and know my thoughts. 
(Psalm 129: 23.) 

Every way of a man is right in his 
own eyes: but the Lord pondereth the 
hearts. (Proverbs 21: 2.) 

If thou sayest, Behold, we knew it 
not; doth not he that pondereth the 
heart consider it? and he that keepeth 
thy soul, doth not he know it ? and shall 
not he render to every man according to 
his works? (Proverbs 24: 12.) 

Made Better by God. 

For God who commanded the light 
to shine out of darkness, hath shined in 
our hearts, to give the light of the 
knowledge of the glory of God in the 
face of Jesus Christ. (2 Corinthians 
4:6.)_ 

Wait on the Lord: be of good cour- 
age, and he shall strengthen thine 
heart: wait, I say, on the Lord. 
(Psalm 27: 14.) 

The preparations of the heart in man, 
and the answer of the tongue, is from 
the Lord. (Proverbs 16: i.) 

To the end he may stablish your 
hearts unblameable in holiness before 
God even our Father, at the coming of 
our Lord Jesus Christ with all his 
Saints, (i Thessalonians 3: 13.) 

Promise of a New Heart. 

And I will give them an heart to 
know me, that I am the Lord : and they 
shall be my people, and I will be their 
God : for they shall return unto me with 
their whole heart, (Jeremiah 24: 7.) 

And I will give them one heart and 
one way, that they may fear me for 
ever, for the good of them, and of their 
children after them. (Jeremiah 32: 

39-) 

A new heart also will I give you, and 

a new spirit will I put within you: and 



233 



HEAVEN 



THE COMPREHENSIVE ANALYSIS 



HEAVEN 



I will take away the stony heart out of 
your flesh, and I will give you an heart 
of flesh. (Ezekiel 36: 26.) 

HEAVEN. 

Heav'en — a word used in the Bible to in- 
dicate a number of different things and con- 
ditions, the more important of which are (i) 
the sky, or firmament above the earth; (2) 
the dwelHng-place of God, the angels, and the 
blessed; (3) the abode of the blessed after 
death ; (4) the assembly of God and the 
blessed collectively; (5) any place or condi- 
tion of supreme happiness or comfort. The 
Bible paints in no uncertain colors the delights 
of Heaven, but the pen of man is quite in- 
capable of telling all that Heaven must be, 
so we can have no distinct conception of it. 

REFERENCES. 
The Firmament as Heaven. 

In the beginning God created the 
heaven and the earth. (Genesis 1:1.) 

And God called the firmament 
Heaven, And the evening and the 
morning were the second day. (Gen- 
esis 1:8.) 

O Lord our Lord, how excellent is 
thy name in all the earth! who hast 
set thy glory above the heavens. 
(Psalm 8: i.) 

It is he that sitteth upon the circle 
of the earth, and the inhabitants there- 
of are as grasshoppers; that stretcheth 
out the heavens as a curtain, and 
spreadeth them out as a tent to dwell 
in. (Isaiah 40: 22.) 

God's DwelHng=Place. 

And hearken thou to the supplication 
of thy servant, and of thy people Israel, 
when they shall pray toward this place : 
and hear thou in heaven thy dwelling- 
place: and when thou hearest, forgive. 
(i Kings 8: 30.) 

He that sitteth in the heavens shall 
F 234 



laugh: the Lord shall have them in de- 
rision. (Psalm 2:4.) 

But our God is in the heavens; he 
hath done whatsoever he hath pleased. 
(Psalm 115: 3.) 

Unto thee lift I up mine eyes, O thou 
that dwellest in the heavens. (Psalm 
123: I.) 

Thus saith the Lord, The heaven is 
my throne, and the earth is my foot- 
stool: where is the house that ye build 
unto me? and where is the place of my 
rest? (Isaiah 66: i.) 

After this manner therefore pray ye: 
Our Father which art in heaven, Hal- 
lowed be thy name. 

Thy kingdom come. Thy will be 
done in earth, as it is in heaven. (IMat- 
thew 6: 9, 10.) 

Heaven is my throne, and earth is 
my footstool : What house will ye build 
me, saith the Lord? Or what is the 
place of my rest? (Acts 7: 49.) 

Now of the things which we have 
spoken, this is the sum: we have such 
an high Priest, who is set on the right 
hand of the throne of the Majesty in the 
heavens. (Hebrews 8: i.) 

Happiness in Heaven. 

Thou wilt shew me the path of life: 
in thy presence is fulness of joy; at thy 
right hand there are pleasures for ever- 
more. (Psalm 16: II.) 

They shall not hunger nor thirst, 
neither shall the heat nor sun smite 
them: for he that hath mercy on them 
shall lead them, even by the springs of 
water shall he guide them. (Isaiah 
49: 10.) 

Rejoice, and be exceeding glad: for 
great is your reward in heaven: for so 
persecuted they the prophets which 
were before you. (Matthew 5: 12.) 

Then shall the righteous shine forth 



ni 



HEAVEN 



THE COMPREHENSIVE ANALYSIS 



HEAVEN 



as the sun in the kingdom of their Fa- 
ther. Who hath ears to hear, let him 
hear. (Matthew 13: 43.) 

In my Father's house are many man- 
sions: if it were not so, I zvould have 
told you. I go to prepare a place for 
you. (John 14: 2.) 

But as it is written, Eye hath not 
seen, nor ear heard, neither have en- 
tered into the heart of man, the things 
which God hath prepared for them that 
love him. ( i Corinthians 2:9.) 

To an inheritance incorruptible, and 
imdefiled, and that fadeth not away, re- 
served in heaven for you. ( i Peter i : 

4-) 

They shall hunger no more, neither 
thirst any more, neither shall the Sun 
light on them, nor any heat. 

For the Lamb, which is in the midst 
of the throne, shall feed them, and shall 
lead them unto living fountains of wa- 
ters : and God shall wipe away all tears 
from their eyes. (Revelation 7: 16, 17.) 

And I heard a voice "from heaven, 
saying unto me, Write, Blessed are the 
dead which die in the Lord, from hence- 
forth, yea, saith the Spirit, that they 
may rest from their labours, and their 
works do follow them. (Revelation 

14: I3-) 

And God shall wipe away all tears 
from their eyes: and there shall be no 
more death, neither sorrow, nor crying, 
neither shall there be any more pain: 
for the former things are passed away. 
(Revelation 21 : 4.) 

Those Who Enter Heaven. 

Blessed are the poor in spirit: for 
theirs is the kingdom of heaven. ( Mat- 
thew 5 : 3.) 

Not every one that saith unto me, 
Lord, Lord, shall enter into the king- 
dom of heaven; but he that doeth the 



will of my Father which is in heaven. 
(Matthew 7: 21.) 

Then shall the King say unto them 
on his right hand. Come, ye blessed of 
my Father, inherit the kingdom pre- 
pared for you from the foundation of 
the world. (Matthew 25 : 34.) 

And if children, then heirs, heirs of 
God, and joint-heirs with Christ: if so 
be that we suffer with him, that we may 
be also glorified together, (Romans 
8: 17.) 

But ye are come unto mount Sion, 
and unto the city of the living God the 
heavenly Jerusalem, and to an innu- 
merable company of Angels: 

To the general assembly, and Church 
of the firstborn which are written in 
heaven, and to God the Judge of all, 
and to the spirits of just men made per- 
fect. (Hebrews 12: 22, 23.) 

After this I beheld, and lo, a great 
multitude which no man could number, 
of all nations, and kindreds, and people, 
and tongues, stood before the throne, 
and before the Lamb, clothed with 
white robes, and palms in their hands. 
(Revelation 7:9.) 

And I said unto him. Sir, thou know- 
est. And he said to me. These are they 
which came out of great tribulation, and 
have washed their robes, and made them 
white in the blood of the Lamb. (Rev- 
elation 7: 14.) 

Those Who Enter Not. 

Many will say to me in that day, 
Lord, Lord, have we not prophesied in 
thy name? and in thy name have cast 
out devils? and in thy name done many 
zvonderfid works? 

And then will I profess unto them, 
I never knew you: depart from me, ye 
that work iniquity. (Matthew 7: 22, 

23-) 



F 



235 



HEBREW 



THE COMPREHENSIVE ANALYSIS 



HELL 



Then shall he say also unto them on 
the left hand, Depart from me, ye 
cursed, into everlasting fire, prepared 
for the devil and his angels: 

For I was an hungered, ar,d ye gave 
me no meat: I was thirsty, and ye gave 
me no drink: 

I was a stranger, and ye took me not 
in: naked, and ye clothed me not: sick, 
and in prison, and ye visited me not. 
(Matthew 25: 41-43.) . 

Then shall ye begin to say, We have 
eaten and drunk in thy presence, and 
thou hast taught in our streets. 

But he shall say, I tell you, I knoiv 
you not whence ye are ; depart from me, 
all ye workers of iniquity. ( Luke 1 3 : 
26, 27.) 

But the fearful, and unbeHeving, and 
the abominable, and murderers, and 
whoremongers, and sorcerers, and idol- 
aters, and all liars, shall have their part 
in the lake which burneth with fire and 
brimstone: which is the second death. 
(Revelation 21 : 8.) 

Heaven a Secure Abode. 

But lay up for yourselves treasures 
in heaven, where neither moth nor rust 
doth corrupt, and where thieves do not 
break through nor steal. (Matthew 16: 
20.) 

But now they desire a better country, 
that is, a heavenly: wherefore God is 
not ashamed to be called their God : for 
he hath prepared for them a city. (He- 
brews II : 16.) 

HEBREW. (See Israel, Israelites.) 

He'brew. The appellation of Hebrew is 
really the name given to the Israelites by oth- 
er nations and not the people's own distinctive 
name for themselves. The origin of the term 
is not known definitely, some ascribing it to 
a word meaning "ancestor" and others to a 
word meaning "to pass over." It is now gen- 



erally applied to all members of the race as 
sons of Abraham. It is also specially applied 
to the language of the Jews. 

HELL. (See Devil, Satan, etc.) 

Hell. "Hell" came to the English lan- 
guage from the Anglo-Saxon. In old English 
it was used to designate the world of the dead 
generally, or the place of departed spirits, with 
all the sad and painful associations of the 
dark beyond. Modern English, however, has 
given it a more specific meaning — the place to 
which impenitent and damned spirits go final- 
ly ; the abode of Satan, and the condition of 
punishment reserved for outcast sinners and 
wrongdoers. 

In the Bible the word Hell is often used in 
this sense. The other words meaning about 
the same thing are Hades, which comes from 
the Greek ; Sheol, which was the Hebrew term, 
and Gehenna. 

REFERENCES. 

Hell as the Grave. 

He seeing this before, spake of the 
resurrection of Christ, that his soul was 
not left in hell, neither his flesh did see 
corruption. (Acts 2: 31.) 

O death, where is thy sting? O 
grave, where is thy victory ? ( i Corin- 
thians 15: 55.) 

And the sea gave up the dead which 
were in it : and death and hell delivered 
up the dead which were in them: and 
they were judged every man according 
to their works. 

And death and hell were cast into the 
lake of fire: this is the second death. 
(Revelation 20: 13, 14.) 

Hell Place of Torment. 

And thou, Capernaum, which art ex- 
alted unto heaven, shalt be brought 
down to hell: for if the mighty zvorks, 
which have been done in thee, had been 
done in Sodom, if would have remained 
until this day. (Matthew 11 : 23.) 




236 



HELL 



THE COMPREHENSIVE ANALYSIS 



HERESY 



And shall cast them into a furnace of 
Hre: there shall he wailing and gnash- 
ing of teeth. (Matthew 13: 42.) 

And in hell he lifted up his eyes, be- 
ing in torments, and seeth Abraham 
afar off, and Lazarus in his bosom. 
(Luke 16: 23.) 

For if God spared not the Angels 
that sinned, but cast them down to hell, 
and delivered them into chains of dark- 
ness, to be reserved unto judgment. 
(2 Peter 2: 4.) 

The same shall drink of the wine of 
the wrath of God, which is poured out 
without mixture into the cup of his in- 
dignation, and he shall be tormented 
with fire and brimstone, in the pres- 
ence of the holy Angels, and in the pres- 
ence of the Lamb: 

And the smoke of their torment 
ascendeth up for ever and ever. And 
they have no rest day nor night, who 
worship the beast and his image, and 
whosoever receiveth the mark of his 
name. (Revelation 14: 10, 11.) 

And the devil that deceived them, 
was cast into the lake of fire and brim- 
stone, where the beast and the false 
prophet are, and shall be tormented day 
and night, for ever and ever. (Revela- 
tion 20: 10.) 

And whosoever was not found writ- 
ten in the book of life, was cast into the 
lake of fire. (Revelation 20: 15.) 

Those Sent to Hell. 

The wicked shall be turned into hell, 
and all the nations that forget God. 
(Psalm 9: 17.) 

But I say unto you, That whosoever 
is angry with his brother without a 
cause shall be in danger of the judg- 
ment: and whosoever shall say to his 
brother, Raca, shall be in danger of the 
council: but whosoever shall say, Thou 



fool, shall be in danger of hell tire. 
(Matthew 5: 22.) 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye compass sea and land 
to make one proselyte, and when he is 
made, ye make him twofold more the 
child of hell than yourselves. (Mat- 
thew 23: 15.) 

And when he had opened the fourth 
seal, I heard the voice of the fourth 
beast say, Come and see. 

And I looked, and behold a pale 
horse: and his name that sat on him 
was Death, and Hell followed with him. 
And power was given unto them over 
the fourth part of the earth, to kill with 
sword, and with hunger, and with 
death, and with the beasts of the earth. 
(Revelation 6: 7, 8.) 

HERESY. 

Her'e-sy — an opinion held in opposition to 
the estabhshed or authorized doctrine of a 
church or sect or denomination, especially 
when it is of a nature likely to cause a divi- 
sion or separation; a lack of orthodox or 
sound belief. Scripture teaches the serious 
and dangerous nature of heresy, showing that 
it tends to subvert the religion of the Lord 
Jesus Christ, and warns against it. 

REFERENCES. 

For first of all, when ye come togeth- 
er in the church, I hear that there be 
divisions among you; and I partly be- 
lieve it. 

For there must be also heresies 
among you, that they which are ap- 
proved may be made manifest among 
you. (i Corinthians ii: 18, 19.) 

Now the works of the flesh are man- 
ifest, which are these, adultery, fornica- 
tion, uncleanness, lasciviousness. 

Idolatry, witchcraft, hatred, vari- 
ance, emulations, wrath, strife, sedi- 
tions, heresies. (Galatians 5: 19, 20.) 



=37 



HEROD 



THE COMPREHENSIVE ANALYSIS 



HOLINESS 



But there were false prophets also 
among the people, even as there shall 
be false teachers among you, who priv- 
ily shall bring in damnable heresies, 
even denying the Lord that bought 
them, and bring upon themselves swift 
destruction. (2 Peter 2: i.) 

Now I beseech you, brethren, mark 
them which cause divisions and of- 
fences contrary to the doctrine which 
ye have learned; and avoid them. (Ro- 
mans 16: 17.) 

Now I beseech you, brethren, by the 
Name of our Lord Jesus Christ, that ye 
all speak the same thing, and that there 
be no divisions among you : but that ye 
be perfectly joined together in the same 
mind, and in the same judgment, (i 
Corinthians i : 10.) 

For God is not the author of confu- 
sion, but of peace, as in all churches of 
the saints, (i Corinthians 14: 33.) 

HEROD. 

Her'od. The large number of Herods 
mentioned in the gospels often causes some 
confusion to the reader. The name Herod 
was the family name of a line of bad but pow- 
erful rulers of Judea under the authority of 
Rome. They enjoyed the title of king, al- 
though they were responsible to the Roman 
Caesar for all their acts. With one or two 
exceptions, the Herodian family was thor- 
oughly bad. At the same time they were thor- 
oughly capable. The head and founder of the 
family, Herod the Great, was a monster of 
iniquity, his whole reign being one series of 
murders and bloodshed. His only good work 
was the rebuilding of the temple at Jerusa- 
lem. Even this, however, was not destined to 
stand, despite the fact that the Master walked 
and talked within its walls. It was destroyed 
in the sack of Jerusalem by the troops of the 
Roman Emperor Titus. This Herod was the 
one who tried to bring about the death of the 
infant Jesus by killing the children in Beth- 
lehem. His son, Herod Antipas, was on the 
throne when Jesus went up to Jerusalem for 



the last time, and sent Jesus to Pilate for trial. 
Herodias, the woman who brought about the 
death of John the Baptist, was his wife. 

References. — Matthew 2 (for Herod the 
Great) ; Matthew 14 (for Herod Antipas). 

HEZEKIAH. 

Hez'e-ki'ah — a form of a Hebrew word 
meaning "strength of Jehovah." Hezekiah 
was the twelfth king of Judah and one of the 
best of Judah's kingly line, although he was 
the son of the idolater Ahaz. He was born 
about 726 B.C., ascended the throne when 
about twenty-five years old, and reigned twen- 
ty-nine years. One of the first acts of his 
reign was to do away with the idol-worship 
that had grown up under his father and re- 
store the true faith. He then turned his at- 
tention to win back the cities captured by the 
Philistines. His success in these military op- 
erations led him to refuse tribute to Assyria, 
which nation had already destroyed the king- 
dom of Israel and led away the ten tribes cap- 
tive. This act brought to his doors an Assyr- 
ian army, and Hezekiah was forced to make 
terms by despoiling the Temple of gold to 
give to the Assyrians, who promptly broke 
faith, and were just as promptly punished by 
God, who in a night destroyed 180,000 of |ji 
them by plague. Hezekiah fell ill, and, after 
earnest prayer, was told by the prophet Isaiah 
that God would spare his life for fifteen years. 
The remainder of his reign appears to have 
been peaceable and prosperous. 

References. — 2 Kings 16; 18; 19; 20. 

HOLINESS. 

Ho'li-ness — moral purity; freedom from 
sin; purity; high state of religious feeling. 
The Bible mentions two sorts of holiness — 
that of God, which is perfect, and that of man, 
which is man's attempt to follow in the way 
of God. It is a grace that the Scripture en- 
joins man, in a number of places, to acquire. 

REFERENCES. ^1 

For I am the Lord your God : ye shall 
therefore sanctify yourselves, and ye 
shall be holy; for I am holy: neither 
shall ye defile yourselves with any man- 



238 



HOLINESS 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



ner of creeping thing that creepeth 
upon the earth. ( Leviticus 1 1 : 44. ) 

Sanctify yourselves therefore and be 
ye holy : for I am the Lord your God. 

And ye shall keep my statutes, and 
do them: I am the Lord which sanctify 
you. (Leviticus 20: 7.) 

That ye may remember, and do all my 
commandments, and be holy unto your 
God. (Numbers 15: 40.) 

In holiness and righteousness before 
him, all the days of our life. (Luke i : 

75-) 

I beseech you therefore, brethren, by 

the mercies of God, that ye present your 
bodies a living sacrifice, holy, accepta- 
ble unto God, which is your reasonable 
service. (Romans 12: i.) 

Having therefore these promises, 
dearly beloved, let us cleanse ourselves 
from all filthiness of the flesh and spir- 
it, perfecting holiness in the fear of 
God. (2 Corinthians 7: i.) 

According as he hath chosen us in 
him, before the foundation of the world, 
that we should be holy, and without 
blame before him in love. (Ephesians 

1:4.) 

And that ye put on that new man, 
which after God is created in righteous- 
ness, and true holiness. (Ephesians 4: 
24.) 

Put on therefore, as the elect of God, 
holy and beloved, bowels of mercies, 
kindness, humbleness of mind, meek- 
ness, longsuffering. (Colossians 3: 
12.) 

Follow peace with all men, and holi- 
ness, without which no man shall see 
the Lord. (Hebrews 12: 14.) 

But as he which hath called you is 
holy, so be ye holy in all manner of con- 
versation ; 

Because it is written. Be ye holy, for 
I am holy, (i Peter i : 15, 16.) 



Seeing then that all these things shall 
be dissolved, What manner of persons 
ought ye to be in all holy conversation, 
and godliness? (2 Peter 3: 11.) 

He that is unjust, let him be unjust 
still: and he which is filthy, let him be 
filthy still : and he that is righteous, let 
him be righteous still: and he that is 
holy, let him be holy still. (Revelation 
22: II.) 

HOLY GHOST. (See Christ, God, Jesus, 
Trinity.) 

Ho'ly Ghost — the third person of the 
Trinity of God the Father, God the Son and 
God the Holy Ghost, also called the Holy 
Spirit. The orthodox doctrine of Christianity 
teaches that the Holy Ghost is a part of the 
Godhead, co-equal and co-eternal ; in other 
words, that as God the Son is God by reason 
of eternal affiliation, so God the Holy Ghost 
is God by reason of procession, the doctrine 
holding that God the Holy Ghost proceeds 
from the Father and the Son. This is set 
forth in the three great creeds — generally in 
the Apostles', and specifically in the Nicene 
and Athanasian. The divinity and office of the 
Holy Ghost are clearly taught in the New Tes- 
tament, but in the Old Testament we find ref- 
erences only by prophecy and inference, al- 
though the Spirit of God is often mentioned. 
Complete revelation of the Holy Ghost did not 
come until after the death and ascension of 
Jesus Christ, therefore that which is now thor- 
oughly understood by Christianity was but 
imperfectly grasped by the people of patri- 
archal times. With the present light enjoyed 
by Christianity it is clear that many things 
from the time of Samuel were direct opera- 
tions of the Holy Ghost. We also find mani- 
festations of the Holy Ghost in events im- 
mediately prior to the birth of Jesus, and dur- 
ing His life and work with His disciples, and 
we also find the Master making references to 
the Spirit, as well as giving the promise to send 
the Comforter after His passing. This was 
fulfilled after His ascension, at which time the 
dispensation of the Holy Ghost to man may 
be said to have begun. All this was fore- 
shadowed by the Master, chiefly, perhaps, in 



539 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



the command to baptize in the name of the 
Father, Son, and Holy Ghost. 



REFERENCES. 



Attributes. 



Eternal: 

How much more shall the blood of 
Christ, who through the eternal Spirit 
offered himself without spot to God, 
purge your conscience from dead 
works, to serve the living God? (He- 
brews 9: 14.) 

Omnipresent: 

Whither shall I go from thy Spirit? 
or whither shall I flee from thy pres- 
ence ? 

If I ascend up into heaven, thou art 
there : if I make my bed in hell, behold 
thou art there. 

If I take the wings of the morning, 
and dwell in the uttermost parts of the 
sea; 

Even there shall thy hand lead me, 
and thy right hand shall hold me. 

If I say, Surely the darkness shall 
cover me; even the night shall be light 
about me. 

Yea, the darkness hideth not from 
thee; but the night shineth as the day: 
the darkness and the light are both 
alike to thee. (Psalm 139: 7-12.) 

Omniscient: 

But God hath revealed them unto us 
by his Spirit: for the Spirit searcheth 
all things, yea, the deep things of God. 
(i Corinthians 2 : 10.) 

Omnipotent: 

The Spirit of God hath made me, and 
the breath of the Almighty hath given 
me Hfe. (Job 33: 4.) 

And the Angel answered and said 
unto her. The holy Ghost shall come 
upon thee, and the power of the High- 



est shall overshadow thee. Therefore 
also that holy thing which shall be born 
of thee, shall be called the son of God. 

(Luke i: 35-) 

Through mighty signs and wonders, 
by the power of the Spirit of God, so 
that from Jerusalem, and round about 
unto Illyricum, I have fully preached 
the Gospel of Christ. (Romans 15: 
19.) 

Proceeds from Father and Son: 

But the Comforter, which is the Holy 
Ghost, whom the Father will send in my 
name, he shall teach you all things, and 
bring all things to your remembrance, 
whatsoever I have said unto you. 
(John 14: 26.) 

But when the Comforter is come, 
whom I will send unto you from the 
Father, even the Spirit of truth, which 
proceedeth from the Father, he shall 
testify of me. (John 15: 26.) 

And when he had said this, he 
breathed on them, and saith unto them, 
Receive ye the Holy Ghost. (John 20: 
22.) 

For it is not ye that speak, but the 
Spirit of your Father which speaketh in 
you. (Matthew 10: 20.) 

Howbeit zuhen he, the Spirit of truth, 
is come, he will guide you into all truth: 
for he shall not speak of himself; but 
zvhatsoever he shall hear, that shall he 
speak: and he will shew you things to 
come. 

He shall glorify me: for he shall re- 
ceive of mine, and shall shew it unto 
you. 

All things that the Father hath are 
mine: therefore said I, that he shall 
take of mine, and shall shew it unto 
you. (John 16: 13-15.) 

If ye be reproached for the Name of 
Christ, happy are ye, for the spirit of 



240 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



glory, and of God resteth upon you: 
on dieir part he is evil spoken of, but 
on your part he is glorified, (i Peter 
4: 14.) 

Offices, Etc. 

Author of New Birth: 

Jesus answered, Verily, verily, I say 
unto thee. Except a man he born of zva- 
ter and of the Spirit, he cannot enter 
into the kingdom of God. 

That zvhich is born of the flesh is 
flesh; and that which is born of the Spir- 
it is spirit. (John 3 : 5, 6.) 

Appointing and Directing Ministers: 

As they ministered to the Lord, and 
fasted, the Holy Ghost said, Separate 
me Barnabas and Saul, for the work 
whereunto I have called them. (Acts 
13: 2.) 

So they, being sent forth by the Holy 
Ghost, departed unto Seleucia, and 
from thence they sailed to Cyprus. 
(Acts 13: 4-) 

Take heed therefore unto yourselves, 
and to all the flock, over the which the 
Holy Ghost hath made you overseers, 
to feed the Church of God, which he 
hath purchased with his own blood. 
(Acts 20: 28.) 

Now when they had gone through- 
out Phrygia, and the region of Galatia, 
and were forbidden of the Holy Ghost 
to preach the word in Asia, 

After they were come to Mysia, they 
assayed to go into Bithynia: but the 
Spirit suffered them not. (Acts 16: 6, 
7.) 

Can Be Vexed, Resisted, Tempted: 

But they rebelled, and vexed his Holy 
Spirit: therefore he was turned to be 
their enemy, and he fought against 
them. (Isaiah 63: 10.) 

Ye stiftnecked and uncircumcised in 
16 24 



heart, and ears, ye do always resist the 
Holy Ghost : as your fathers did, so do 
ye. (Acts 7: 51.) 

Then Peter said unto her, How is it 
that ye have agreed together, to tempt 
the Spirit of the Lord? behold, the feet 
of them which have buried thy husband 
are at the door, and shall carry thee 
out. (Acts 5:9.) 

Comforter, Sanctifier, Helper: 

The Spirit of the Lord God is upon 
me ; because the Lord hath anointed me 
to preach good tidings unto the meek; 
he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the cap- 
tives, and the opening of the prison to 
them that are bound ; 

To proclaim the acceptable year of 
the Lord, and the day of vengeance of 
our God; to comfort all that mourn. 
(Isaiah 61 : i, 2.) 

And I will pray the Father, and he 
shall give you another Comforter, that 
he may abide with you for ever; 

Even the Spirit of trutli; wJiom the 
world cannot receive, because it seeth 
him not, neither knoweth him: hut ye 
know him; for lie diuelletJi with you, 
and shall he in you. (John 14: 16, 17.) 

But zvhen the Comforter is come, 
whom I zvill send unto you from the 
Father, even the Spirit of truth, wJtich 
proceedeth from the Father, he shall 
testify of me. (John 15: 26.) 

And the heathen shall know that I 
the Lord do sanctify Israel, when my 
sanctuary shall be in the midst of them 
for evermore. (Ezekiel 37: 28.) 

That I should be the minister of Jesus 
Christ to the Gentiles, ministering the 
gospel of God, that the offering up of 
the Gentiles might be acceptable, being 
sanctified by the Holy Ghost. ( Romans 
15: 16.) 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



Then had the churches rest through- 
out all Judaea and Galilee and Samaria, 
and were edified; and walking in the 
fear of the Lord, and in the comfort of 
the Holy Ghost, were multiplied, (Acts 

9- 3I-) 

Likewise the spirit also helpeth our 

infirmities: for we know not what we 
should pray for as we ought: but the 
spirit itself maketh intercession for us 
with groanings which cannot be ut- 
tered. (Romans 8: 26.) 

And hope maketh not ashamed, be- 
cause the love of God is shed abroad in 
our hearts, by the Holy Ghost, which 
is given unto us. (Romans 3 : 5.) 

For the kingdom of God is not meat 
and drink; but righteousness, and 
peace, and joy in the Holy Ghost, 
(Romans 14: 17.) 

For we through the spirit wait for 
the hope of righteousness by faith. 
(Galatians 5:5.) 

But the fruit of the spirit is love, joy, 
peace, longsuffering, gentleness, good- 
ness, faith. (Galatians 5: 22.) 

Dwells with Saints: 

Even the Spirit of truth; whom the 
world cannot receive, because it seeth 
him not, neither knoweth him: hut ye 
know him; for he dwelleth with you, and 
shall be in you. (John 14: 17.) 

What ? know ye not that your body is 
the temple of the Holy Ghost which is 
in you, which ye have of God, and ye 
are not your own ? ( i Corinthians 6 : 
19.) 

Has Own Power and Will: 

Now the God of hope fill you with all 
joy and peace in believing, that ye may 
abound in hope through the power of 
the Holy Ghost. (Romans 15: 13.) 

But all these worketh that one and 
the selfsame spirit, dividing to every 



man severally as he will. ( i Corin- 
thians 12: II.) 



Inspiring Scripture: 

Men and brethren, this scripture 
must needs have been fulfilled, which 
the Holy Ghost by the mouth of David 
spake before concerning Judas, which 
was guide to them that took Jesus. 
(Acts i: 16.) 

Of which salvation the Prophets have 
inquired, and searched diligently, who 
prophesied of the grace that should 
come unto you. 

Searching what, or what manner of 
time the Spirit of Christ which was in 
them did signify, when it testified be- 
forehand the sufferings of Christ, and 
the glory that should follow. 

Unto whom it was revealed, that not 
unto themselves, but unto us, they did 
minister the things which are now re- 
ported unto you by them that have 
preached the Gospel unto you, with the 
Holy Ghost sent down from heaven, 
which things the Angels desire to look 
into, (i Peter i: 10-12.) 

For the prophecy came not in old 
time by the will of man : but holy men 
of God spake as they were moved by 
the Holy Ghost. (2 Peter i : 21.) 

Source of Wisdom and Power: 

And the Spirit of the Lord shall rest 
upon him, the spirit of wisdom and un- 
derstanding, the spirit of counsel and 
might, the spirit of knowledge and of 
the fear of the Lord. (Isaiah 11 : 2.) 

But the Comforter, which is the Holy 
Ghost, whom the Father will send in 
my name, he shall teach you all things, 
and bring all things to your remem- 
brance, whatsoever I have said unto 
you. (John 14: 26.) 

For to one is given by the spirit the 



J 



242 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



word of wisdom, to another the word of 
knowledge, by the same spirit, (i Co- 
rinthians 12: 8.) 
^ But if I cast out devils by the Spirit 
of God, then the kingdom of God is 
come unto you. (Matthew 12: 28.) 

Through mighty signs and wonders, 
by the power of the Spirit of God, so 
that from Jerusalem, and round about 
unto Illyricum, I have fully preached 
the Gospel of Christ. (Romans 15: 
19.) 

Strives with and Convinces Sinners: 

And the Lord said. My Spirit shall 
not always strive with man, for that he 
also is flesh: yet his days shall be an 
hundred and twenty years. (Genesis 

6:3-) 

And when he is come, he will reprove 
the world of sin, and of righteousness, 
and of judgment: 

Of sin, because they believe not on 
me; 

Of righteousness, because I go to my 
Father, and ye see me no more; 

Of judgment, because the prince of 
this world is judged. ( John 16: 8- 1 1 . ) 

The Witness: 

Whereof the Holy Ghost also is a 
witness to us : for after that he had said 
before. 

This is the covenant that I will make 
with them after those days, saith the 
Lord, I will put my laws into their 
hearts, and in their minds will I write 
them; 

And their sins and iniquities will I 
remember no more. (Hebrews 10: 15- 

17.) 

If we receive the witness of men, the 
witness of God is greater: for this is 
the witness of God which he hath testi- 
fied of his Son. ( I John 5:9.) 



Gift of the Holy Ghost. 

By the Father: 

Thou gavest also thy good Spirit to 
instruct them, and withheldest not thy 
manna from their mouth, and gavest 
them water for their thirst. (Nehe- 
miah 9: 20.) 

By the Son: 

And when he had said this, he 
breathed on them, and saith unto them. 
Receive ye the Holy Ghost. (John 20: 
22.) 

After the Ascension : 

(But this spake he of the Spirit, 
which they that believe on him should 
receive : for the Holy Ghost was not yet 
given; because that Jesus was not yet 
glorified.) (John 7: 39.) 

In Ansiver to Prayer: 

If ye then, being evil, know how to 
give good gifts unto your children: how 
much more shall your heavenly Father 
give the Holy Spirit to them that ask 
himf (Luke 11 : 13.) 

After Repentance and Baptism: 

Then Peter said unto them. Repent, 
and be baptized every one of you in the 
name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of 
the Holy Ghost. (Acts 2: 38.) 

While Peter yet spake these words, 
the Holy Ghost fell on all them which 
heard the word. 

And they of the circumcision which 
believed were astonished, as manv as 
came with Peter, because that on the 
Gentiles also was poured out the gift 
of the Holy Ghost. (Acts 10: 44, 45.) 

Holy Ghost's Qualities: 

Until the Spirit be poured upon us ' 
from on high, and the wilderness be a 



243 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HOLY GHOST 



fruitful field, and the fruitful field be 
counted for a forest. (Isaiah 32: 15.) 

As for me, this is my covenant with 
them, saith the Lord; My Spirit that is 
upon thee, and my words which I have 
put in thy mouth, shall not depart out 
of thy mouth, nor out of the mouth of 
thy seed, nor out of the mouth of thy 
seed's seed, saith the Lord, from hence- 
forth and for ever. (Isaiah 59: 21.) 

Neither will I hide my face any more 
from them: for I have poured out my 
Spirit upon the house of Israel, saith 
the Lord God. (Ezekiel 39: 29.) 

Now he which stablisheth us with 
you in Christ, and hath anointed us, is 
God, 

Who hath also sealed us, and given 
the earnest of the Spirit in our hearts. 
(2 Corinthians 1:21, 22.) 

That the blessing of Abraham might 
come on the Gentiles, through Jesus 
Christ : that we might receive the prom- 
ise of the Spirit through faith. (Gala- 
tians 3: 14.) 

And he that keepeth his command- 
ments dwelleth in him, and he in him: 
and hereby we know that he abideth in 
us, by the spirit which he hath given 
us. ( I John 3 : 24. ) 

Symbols and Emblems of Holy Ghost. 

Dove: 

And Jesus, when he was baptized, 
went up straightway out of the water: 
and lo, the heavens were opened unto 
him, and he saw the Spirit of God de- 
scending like a dove, and lighting upon 
him. (Matthew 3: 16.) 

Fire: 

I indeed baptize you with water unto 
repentance: but he that cometh after 
me is mightier than I, whose shoes I 
am not worthy to bear: he shall bap- 



tize you with the Holy Ghost, and with 
fire. (Matthew 3: 11.) 

Oil: 

But the anointing which ye have re- 
ceived of him, abideth in you: and ye 
need not that any man teach you: But, 
as the same anointing teacheth you of 
all things, and is truth, and is no lie: 
and even as it hath taught you, ye shall 
abide in him. ( i John 2 : 27.) 

Rain and Dew: 

And I will make them and the places 
round about my hill a blessing; and I 
will cause the shower to come down in 
his season; there shall be showers of 
blessing. (Ezekiel 34: 26.) 

Seal: 

Who hath also sealed us, and given 
the earnest of the Spirit in our hearts. 
(2 Corinthians i : 22.) 

Tongues: 

And there appeared unto them clo- 
ven tongues like as of fire, and it sat 
upon each of them. 

And they were all filled with the Holy 
Ghost, and began to speak with other 
tongues, as the Spirit gave them utter- 
ance. (Acts 2: 3, 4.) 

Voice: 

Also I heard the voice of the Lord, 
saying. Whom shall I send, and who 
will go for us? Then said I, Here am 
I; send me. (Isaiah 6:8.) 

Water: 

Jesus answered. Verily, verily, I say 
unto thee, Except a man he born of 
water and of the Spirit, he cannot enter 
into the kingdom of God. (John 3:5.) 

Sin against Holy Ghost: 
Wherefore I say unto you. All man- 
ner of sin and blasphemy shall be for- 



244 



HOLY GHOST 



THE COMPREHENSIVE ANALYSIS 



HONESTY 



given unto men: hut the blasphemy 
against the Holy Ghost shall not be for- 
given unto men. 

And whosoever speaketh a zvord 
against the Son of man, it shall be for- 
given him: but whosoever speaketh 
against the Holy Ghost, it shall not be 
forgiven him, neither in this world, 
neither in the world to come. (Mat- 
thew 12: 31, 32.) 

Verily I say unto you. All sins shall 
be forgiven unto the sons of men, and 
blasphemies wherewith soever they 
shall blaspheme : 

But he that shall blaspheme against 
the Holy Ghost hath never forgiveness, 
hut is in danger of eternal damnation. 
(Mark 3: 28, 29.) 

A7id whosoever speaketh a zvord 
against the Son of man, it shall be for- 
given him: but whosoever speaketh 
against the Holy Ghost it shall not 
he forgiven. (Luke 12: 10.) 

If any man see his brother sin a sin 
which is not unto death, he shall ask, 
and he shall give him life for them that 
sin not unto death. There is a sin unto 
death: I do not say that he shall pray 
for it. (i John 5: 16.) 

For it is impossible for those who 
were once enlightened, and have tasted 
of the heavenly gift, and were made 
partakers of the Holy Ghost, 

And have tasted the good word of 
God, and the powers of the world to 
come, 

If they shall fall away, to renew them, 
again unto repentance ; seeing they cru- 
cify to themselves the Son of God 
afresh, and put him to an open shame. 
(Hebrews 6: 4-6.) 

For if we sin wilfully after that we 
have received the knowledge of the 
truth, there remaineth no more sacri- 
fice for sins. (Hebrews 10: 26.) 



HONESTY. 

Hon'es-ty — the state of being honest ; in- 
tegrity, sincerity, truthfulness, straightfor- 
wardness of speech or conduct. No man can 
be a Christian or follow the Master's teaching 
unless he is honest. The Bible contains many 
exhortations to honesty. 

REFERENCES. 

Better is a little with righteousness, 
than great revenues without right. 
(Proverbs 16: 8.) 

Seest thou a man diligent in his busi- 
ness? he shall stand before kings; he 
shall not stand before mean men. 
(Proverbs 22: 29.) 

Withhold not good from them to 
whom it is due, when it is in the power 
of thine hand to do it. 

Say not unto thy neighbour, Go, and 
come again, and to-morrow I will give; 
when thou hast it by thee. (Proverbs 
3: 27, 28.) 

The wicked borroweth and payeth 
not again: but the righteous sheweth 
mercy, and giveth. (Psalm 37: 21.) 

Recompense to no man evil for evil. 
Provide things honest in the sight of 
all men. (Romans 12: 17.) 

Let us walk honestly as in the day, 
not in rioting and drunkenness, not in 
chambering and wantonness, not in 
strife and envying. (Romans 13: 13.) 

Providing for honest things, not only 
in the sight of the Lord, but in the sight 
of men. (2 Corinthians 8: 21.) 

Now I pray to God that ye do no evil,, 
not that we should appear approved, 
but that ye should do that which is hon- 
est, though we be as reprobates. (2 
Corinthians 13: 7.) 

Finally, brethren, whatsoever things 
are true, whatsoever things are honest, 
whatsoever things are just, whatsoever 
things are pure, whatsoever things are 
lovely, whatsoever things are of good 



245 



HONOR 



THE COMPREHENSIVE ANALYSIS 



HONOR 



report: if there be any virtue, and if 
there be any praise, think on these 
things. (Philippians 4:8.) 

That ye may walk honestly toward 
them that are without, and that ye may 
liave lack of nothing. ( i Thessalonians 
4: 12.) 

I exhort therefore, that first of all, 
supplications, prayers, intercessions, 
and giving of thanks be made for all 
men: 

For Kings, and for all that are in au- 
thority, that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty, (i Timothy 2: i, 2.) 

Pray for us : for we trust we have a 
good conscience in all things, willing to 
live honestly. (Hebrews 13: 18.) 

HONOR. (Spelled "honour" throughout the 
Bible.) 

Hon'or — used chiefly in the Bible to mean 
respect, esteem, reverence, deference. The 
Scriptures teach that honor should be paid to 
God, that parents should be honored, that the 
ruler or rulers of a country should receive 
honor, that all persons in authority should re- 
ceive the honor due their rank and position. 

REFERENCES. 
Honor Due to God. 

Give unto the Lord the glory due 
unto his name ; worship the Lord in the 
beauty of holiness. (Psalm 29: 2.) 

Let my mouth be filled with thy 
praise and with thy honour all the day. 
(Psalm 71 : 8.) 

I will speak of the glorious honour 
•of thy majesty, and of thy wondrous 
works. (Psalm 145: 5.) 

A son honoureth his father, and a 
servant his master: if then I be a fa- 
ther, where is mine honour? and if I 
be a master, where is my fear? saith 
the Lord of hosts unto you, O priests, 
that despise my name. And ye say, 



Wherein have we despised thy name? 
(Malachi 1:6.) 

Now unto the king eternal, immor- 
tal, invisible, the only wise God, be 
honour and glory for ever and ever. 
Amen, (i Timothy i: 17.) 

Thou art worthy, O Lord, to receive 
glory, and honour, and power : for thou 
hast created all things, and for thy 
pleasure they are, and were created. 
(Revelation 4: 11.) 

And every creature which is in heav- 
en, and on the earth, and under the 
earth, and such as are in the sea, and 
all that are in them, heard I, saying, 
Blessing, honour, glory, and power be 
unto him that sitteth upon the Throne, 
and unto the Lamb for ever and ever. 
(Revelation 5: 13.) 

Honor Granted by God. 

And I have also given thee that 
which thou hast not asked, both riches, 
and honour: so that there shall not be 
any among the kings like unto thee all 
thy days, (i Kings 3: 13.) 

The Jews had light, and gladness, 
and joy, and honour. (Esther 8: 16.) 

Length of days is in her right hand; 
and in her left hand riches and honour. 
(Proverbs 3 : 16.) 

Exalt her, and she shall promote 
thee: she shall bring thee to honour, 
when thou dost embrace her. (Prov- 
erbs 4:8.) 

Riches and honour are with me ; yea, 
durable riches and righteousness. 
(Proverbs 8: 18.) 

By humility and the fear of the Lord 
are riches, and honour, and life. 
(Proverbs 22: 4.) 

A man's pride shall bring him low: 
but honour shall uphold the humble in 
spirit. (Proverbs 29: 23.) 

O thou king, the most high God gave 



246 



HOPE 



THE COMPREHENSIVE ANALYSIS 



HOPE 



Nebuchadnezzar thy father a kingdom, 
and majesty, and glory, and honour. 
(Daniels: i8.) 

// any man serve me, let him folloiv 
me; and where I am, there shall also 
my servant he: if any man serve me, 
him will my Father honour. (John 12 : 
26.) 

Honor Due to Parents. 

Honour thy father and thy mother ; 
that thy days may be long upon the land 
which the Lord thy God giveth thee. 
(Exodus 20: 12.) 

For God commanded, saying, Hon- 
our thy father and mother: and. He 
that curseth father or mother, let him 
die the death. 

But ye say, Whosoever shall say to 
his father or his mother. It is a gift, by 
whatsoever thou mightest be profited 
by me; 

And honour not his father or his 
mother, he shall be free. Thus have ye 
'made the commandment of God of none 
effect by your tradition. (Matthew 15 : 
4-6.) 

Honor to the Aged. 

Thou shalt rise up before the hoary 
head, and honour the face of the old 
man, and fear thy God : I am the Lord. 
(Leviticus 19: 32.) 

Honor to Rulers, Etc. 

Honour all men. Love the brother- 
hood. Fear God. Honour the King, 
(i Peter 2: 17.) 

HOPE. 

Hope. Hope is one of the most uplifting 
emotions of which man is capable. It is the 
desire for some good, with the expectation of 
obtaining it ; pleasing expectancy ; the cher- 
ishing of an aim with the thought of attaining 
it. With it there is alwavs a certain amount 



of joy or pleasvire. It is one of man's most 
natural passions, given him by God for the 
purpose of making him better, since it en- 
ables him to bear better his burdens and in- 
fuses strength when he is weak or worn. 

REFERENCES. 

Good Hope. 

Therefore my heart Is glad, and my 
glory rejoiceth: my flesh also shall rest 
in hope. (Psalm 16: 9.) 

Be of good courage, and he shall 
strengthen your heart, all ye that hope 
in the Lord. (Psalm 31 : 24.) 

And have hope towards God, which 
they themselves also allow, that there 
shall be a resurrection of the dead, both 
of the just and unjust. (Acts 24: 15.) 

Now the God of hope fill you with all 
joy and peace in believing, that ye may 
abound in hope, through the power of 
the Holy Ghost. (Romans 15: 13.) 

Now our Lord Jesus Christ himself, 
and God, even our Father, which hath 
loved us, and hath given us everlasting 
consolation and good hope through 
grace. (2 Thessalonians 2: 16.) 

Hopes of Wicked Perish. 

So are the paths of all that forget 
God ; and the hypocrite's hope shall per- 
ish. (Job 8: 13.) 

But the eyes of the wicked shall fail, 
and they shall not escape, and their hope 
shall be as the giving up of the ghost. 
( Job 11: 20. ) 

That at that time ye were without 
Christ, being aliens from the common- 
wealth of Israel, and strangers from 
the covenants of promise, having no 
hope, and without God in the world. 
(Ephesians 2: 12.) 

Hope's Comfort. 

And thou shalt be secure, because 
there is hope ; yea, thou shalt dig about 



247 



HOPE 



THE COMPREHENSIVE ANALYSIS 



HOPE 



thee, and thou shah take thy rest in 
safety. (Job ii : i8.) 

Happy is he that hath the God of 
Jacob for his help, whose hope is in the 
Lord his God. (Psalm 146: 5.) 

Blessed is the man that trusteth in 
the Lord, and whose hope the Lord is. 
(Jeremiah 17: 7.) 

Rejoicing in hope, patient in tribu- 
lation, continuing instant in prayer. 
(Romans 12: 12.) 

For whatsoever things were written 
aforetime, were written for our learn- 
ing, that we through patience and com- 
fort of the Scriptures might have hope. 
(Romans 15 : 4.) 

And now abideth faith, hope, charity, 
these three, but the greatest of these is 
charity, (i Corinthians 13: 13.) 

There is one body, and one spirit, 
even as ye are called in one hope of 
your calling. (Ephesians 4:4.) 

For the hope which is laid up for you 
in heaven, whereof ye heard before in 
the word of the truth of the Gospel. 
(Colossians 1:5.) 

But Christ as a Son over his own 
house, whose house are we, if we hold 
fast the confidence, and the rejoicing of 
the hope firm unto the end. (Hebrews 

Hope's Encouragement. 

Why art thou cast down, O my soul? 
and why art thou disquieted in me? 
hope thou in God : for I shall yet praise 
him for the help of his countenance. 
(Psalm 42: 5.) 

Let Israel hope in the Lord : for with 
the Lord there is mercy, and with him 
is plenteous redemption. (Psalm 130: 

7-) 

It is good that a man should both 

hope and quietly wait for the salvation 

of the Lord. (Lamentations 3: 26.) 



Turn you to the strong hold, ye pris- 
oners of hope : even to-day do I declare 
that I will render double unto thee. 
(Zechariah 9: 12.) 

If ye continue in the faith grounded 
and settled, and be not moved away 
from the hope of the Gospel, which ye 
have heard, and which was preached to 
every creature which is under heaven, 
whereof I Paul am made a Minister, i 
(Colossians i : 2t,.) 

Looking for that blessed hope, and 
the glorious appearing of the great 
God, and our Saviour Jesus Christ. 
(Titus 2: 13.) 

And we desire, that every one of you 
do shew the same diligence, to the full 
assurance of hope unto the end. (He- 
brews 6:11.) 

Wherefore gird up the loins of your 
mind, be sober, and hope to the end, for 
the grace that is to be brought unto you 
at the revelation of Jesus Christ, (i 
Peter i : 13.) 



Hope's Effects. ^ 

And hope maketh not ashamed; be- 
cause the love of God is shed abroad in 
our hearts by the Holy Ghost which is 
given unto us, (Romans 5:5.) 

For we are saved by hope: but hope 
that is seen is not hope: for what a 
man seeth, why doth he yet hope for ? 

But if we hope for that we see not, 
then do we with patience wait for it. 
(Romans 8: 24, 25.) 

Hope God's Gift. 

For we through the Spirit wait for 
the hope of righteousness by faith. 
(Galatians 5:5.) 

Now our Lord Jesus Christ himself, 
and God even our Father, which hath 
loved us, and hath given us everlasting 



248 



I 



HOREB 



THE COMPREHENSIVE ANALYSIS 



HOSPITALITY 



consolation, and good hope through 
grace. (2 Thessalonians 2: 16,) 

In hope of eternal life, which God 
that cannot lie, promised before the 
world began. (Titus 1:2.) 

Blessed be the God and Father of 
our Lord Jesus Christ, which accord- 
ing to his abundant mercy hath begot- 
ten us again unto a lively hope, by the 
resurrection of Jesus Christ from the 
dead, (i Peter 1:3.) 

HOREB. (See Sinai.) 

HOSANNA. 

Ho-san'na — a very ancient Hebrew ex- 
clamation meaning "Save now!" or "Succor 
now !" It was used as an exclamation of 
praise to the Lord or for the calling down of 
blessings. The shouts of "Hosanna" raised 
at the Master's public entr}' into Jerusalem 
may be taken to mean : "Lord, preserve this 
Son of David and give him many favors and 
blessings !" 

References. — Matthew 21: 9; Mark 11: 
9, 10; John 12: 13. 

HOSEA. 

Ho-se'a — a form of a Hebrew word mean- 
ing "deliverer." Hosea was one of the most 
remarkable of the minor prophets. He lived 
about 785 B.C. Little is known with exact- 
ness of his birth and parentage and the name 
of the tribe to which he belonged. That his 
life must have been filled with tragedy may 
be gathered from his book and the terrible 
and bloody history of the time in which he 
wrote. 

Reference. — The book of Hosea. 

HOSHEA. 

Ho-she'a — a form of a Hebrew word 
meaning "God is help." Hoshea was the last 
king of Israel. He conspired against his 
predecessor, Pekah, and slew him, later usurp- 
ing the throne. His reign was bloody and 
wicked. Shalmaneser, the Assyrian king, at- 
tacked him about the year 720 B.C., defeated 
the Israelite armv, and sent the ten tribes 



composing the kingdom into captivity beyond 
the Euphrates river. 

References. — 2 Kings 15 and 17. 

HOSPITALITY. 

Hos-pi-tal'i-ty — the act or practice of be- 
ing hospitable ; the reception or entertainment 
of persons — either friends or strangers — 
without reward. Hospitality was a very com- 
mon virtue in Biblical times, and indeed it 
continues to be in most Eastern countries. 
The Bible teaches it as a Christian trait. 

REFERENCES. 

Be not forgetful to entertain stran- 
gers : for thereby some have entertained 
angels unawares. (Hebrews 13: 2.) 

Use hospitality one to another with- 
out grudging. 

As every man hath received the gift, 
even so minister the same one to an- 
other, as good stewards of the mani- 
fold grace of God. (i Peter 4:9, 10.) 

Beloved, thou doest faithfully what- 
soever thou doest to the brethren, and 
to strangers; 

Which have borne witness of thy 
charity before the church : whom if thou 
bring forward on their journey after a 
godly sort, thou shalt do well : 

Because that for his name's sake the}"- 
went forth, taking nothing of the Gen- 
tiles, 

We therefore ought to receive such, 
that we might be fellow helpers to the 
truth. (3 John i: 5-8.) 

If there come any unto you, and bring 
not this doctrine, receive him not into 
your house, neither bid him God speed : 

For he that biddeth him God speed is 
partaker of his evil deeds. (2 John i : 
10, II.) 

I wrote unto the church: but Diot- 
rephes, who loveth to have the preem- 
inence among them, receiveth us not. 

Wherefore, if I come, I will remem- 



249 



HUMILITY 



THE COMPREHENSIVE ANALYSIS 



HUMILITY 



ber his deeds which he doeth, prating 
against us with maHcious words: and 
not content therewith, neither doth he 
himself receive the brethren, and for- 
biddeth them that would, and casteth 
them out of the church. ( 3 John i : 
9, 10.) 

For whosoever shall give you a cup 
of water to drink in my name, because 
ye belong to Christ, verily I say unto 
you, he shall not lose his reward. 
(Mark 9: 41.) 

HUMILITY. 

Hu-mil'i-ty — the state of being humble ; 
freedom from pride and arrogance ; a modest 
estimate of one's worth, or a sense of un- 
worthiness through imperfection or sinful- 
ness ; lowliness ; meekness. Humility, as a 
characteristic of the Christian, is one of the 
effects of the divine grace upon the human 
mind and soul. It is by no means to be re- 
garded as meanness or baseness, but it is a 
medium between foolish and ignominious self- 
effacement and pride and vainglory. When 
we are humble we do not attribute to our- 
selves any goodness or virtue that we do not 
have, we do not overrate ourselves, we do not 
take immoderate delight in ourselves, we real- 
ize our imperfections, and we ascribe all our 
goodness and good works to God. The Bible 
teaches that humility is pleasing to God, and 
we have, as a pattern of humility, the Master 
Himself. 

REFERENCES. 

Humility Becoming. 

And Abraham answered and said. 
Behold now, I have taken upon me to 
speak unto the Lord, which am but dust 
and ashes. (Genesis 18: 27.) 

Lord, my heart is not haughty, nor 
mine eyes lofty: neither do I exercise 
myself in great matters, or in things 
too high for me. (Psalm 131 : i.) 

Surely I am more brutish than any 
man, and have not the understanding of 
a man. 



I neither learned wisdom, nor have 
the knowledge of the holy. (Proverbs 
30:2,3.) 

Humility Commanded. 

At the same time came the disciples 
unto Jesus, saying. Who is the greatest 
in the kingdom of heaven ? 

And Jesus called a little child unto 
him, and set him in the midst of them. 

And said, Verily I say unto you, Ex- 
cept ye be converted, and become as lit- 
tle children, ye shall not enter into the 
kingdom of heaven. 

Whosoever therefore shall humble 
himself as this little child, the same is 
greatest in the kingdom of heaven. 
(Matthew 18: 1-4.) 

But Jesus called them unto him, and 
said. Ye know that the princes of the 
Gentiles exercise dominion over them, 
and they that are great exercise author- 
ity upon them. 

But it shall not be so among you: but 
whosoever will be great among you, let 
him be your minister; 

And whosoever will be chief among 
you, let him be your servant. (Mat- 
thew 20: 25-27.) 

But he that is greatest among you 
shall be your servant. 

And whosoever shall exalt himself 
shall be abased; and he that shall hum- 
ble himself shall be exalted. ( Matthew 
23: II, 12.) 

And he put forth a parable to those 
which were bidden, w^hen he marked 
how they chose out the chief rooms; 
saying unto them. 

When thou art bidden of any man to 
a wedding, sit not down in the highest 
room; lest a more honourable man than 
thou be bidden of him; 

And he that bade thee and him come 
and say to thee, Give this man place; 



250 



HUMILITY 



THE COMPREHENSIVE ANALYSIS 



HUMILITY 



and thou begin with shame to take the 
Jowest room. 

But zvhen thou art bidden, go and sit 
thou in the lowest room; that when he 
\that bade thee cometh, he may say unto 
thee. Friend, go up higher: then shalt 
thou have worship in the presence of 
them that sit at meat with thee. 

For whosoever exalt eth himself shall 
}^e abased; and he that humbleth him- 
self shall be exalted. ( Luke 14 : 7- 1 1 . ) 
For I say, through the grace given 
lunto me, to every man that is among 
you, not to think of himself more high- 
ly than he ought to think; but to think 
soberly, according as God hath dealt 
to every man the measure of faith. 
(Romans 12: 3.) 

And if any man think that he know- 
eth any thing, he knoweth nothing yet 
as he ought to know, (i Corinthians 
8: 2.) 

Let nothing be done through strife 
or vainglory; but in lowliness of mind 
let each esteem other better than them- 
selves. (Philippians 2:3.) 

My brethren, be not many masters, 
knowing that we shall receive the great- 
er condemnation. (James 3: i.) 

Humble yourselves in the sight of the 
Lord, and he shall lift you up. (James 
4: 10.) 

Humble yourselves therefore under 
the mighty hand of God, that he may 
exalt you in due time. ( i Peter 5:6.) 

Humility Rewarded. 

Seest thou how Ahab humbleth him- 
self before me? because he humbleth 
himself before me, I will not bring the 
evil in his days: but in his son's days 
will I bring the evil upon his house, 
(i Kings 21 : 29.) 

Because thine heart was tender, and 
thou didst humble thyself before God, 



when thou heardest his words against 
this place, and against the inhabitants 
thereof, and humbledst thyself before 
me, and didst rend thy clothes, and weep 
before me; I have even heard thee 
also, saith the Lord. (2 Chronicles 34: 
27.) 

Though the Lord be high, yet hath 
he respect unto the lowly : but the proud 
he knoweth afar off. (Psalm 138: 6.) 

When pride cometh, then cometh 
shame: but with the lowly is wisdom. 
(Proverbs 11 : 2.) 

The fear of the Lord is the instruc- 
tion of wisdom; and before honour is 
humility. (Proverbs 15: 33.) 

Better it is to be of an humble spirit 
with the lowly, than to divide the spoil 
with the proud. (Proverbs 16: 19.) 

Before destruction the heart of man 
is haughty ; and before honour is humil- 
ity. (Proverbs 18: 12.) 

By humility and the fear of the Lord 
are riches, and honour, and life. (Prov- 
erbs 22: 4,) 

But he giveth more grace. Where- 
fore he saith, God resisteth the proud, 
but giveth grace unto the humble. 
(James 4:6.) 

Likewise, ye younger, submit your- 
selves unto the elder. Yea, all of you 
be subject one to another, and be 
clothed with humility: for God resist- 
eth the proud, and giveth grace to the 
humble, (i Peter 5:5.) 

And he spake this parable unto cer- 
tain which trusted in themselves that 
they were righteous, and despised oth- 
ers: 

Two men went up into the temple to 
pray; the one a Pharisee, and the other 
a publican. 

The Pharisee stood and prayed thus 
with himself, God, I thank thee, that I 
am not as other men are, extortioners, 



251 



HYPOCRITE 



THE COMPREHENSIVE ANALYSIS 



HYPOCRISY 



unjust, adulterers, or even as this pub- 
lican. 

I fast twice in the week, I give tithes 
of all that I possess. 

And the publican, standing afar off, 
would not lift up so much as his eyes 
unto heaven, but smote upon his breast, 
saying, God be merciful to me a sinner. 

I tell you, this man went down to his 
house justified rather than the other: 
for every one that exalteth himself 
shall be abased; and he that humbleth 
himself shall be exalted. (Luke i8: 
9-14.) 

HYPOCRITE AND HYPOCRISY. 

Hyp'o-crite and Hy-poc'ri-sy. a hypo- 
crite is one who seems or professes to be what 
he is not, especially in the matter of religion. 
Hypocrisy is the act or practice of being a 
hypocrite. It is a deadly sin, since it is a pro- 
fession of religion where none is felt or where 
none exists. It has been used from time im- 
memorial by men and women for the basest 
kinds of purposes, and almost always with 
some personal and selfish aim. The Scrip- 
tures are full of warnings against hypocrisy 
and show that the hypocrite has little hope of 
reaching the kingdom of Heaven. 

REFERENCES. 
Hypocrisy Condemned. 

Upright men shall be astonied at this, 
and the innocent shall stir up himself 
against the hypocrite. (Job 17: 8.) 

For there is no faithfulness in their 
mouth; their inward part is very wick- 
edness; their throat is an open sepul- 
chre; they flatter with their tongue. 
(Psalm 5:9.) 

Wherefore the Lord said, Forasmuch 
as this people draw near me with their 
mouth, and with their lips do honour 
me, but have removed their heart far 
from me, and their fear toward me is 
taught by the precept of men : 



Therefore, behold, I will proceed to 
do a marvellous work among this peo- 
ple, even a marvellous work and a won- 
der: for the wisdom of their wise men 
shall perish, and the understanding of 
their prudent men shall be hid. (Isaiah 
29: 13, 14.) 

The vile person shall be no more 
called liberal, nor the churl said to be 
bountiful. 

For the vile person will speak vil- 
lany, and his heart will work iniquity, 
to practise hypocrisy, and to utter error 
against the Lord, to make empty the 
soul of the hungry; and he will cause 
the drink of the thirsty to fail. (Isaiah 

32: 5. 6.) 

And they come unto thee as the peo- 
ple Cometh, and they sit before thee as 
my people, and they hear thy words, 
but they will not do them : for with their 
mouth they shew much love, but their 
heart goeth after their covetousness. 
(Ezekiel 33: 31.) 

No man can serve two masters: for 
either he will hate the one, and love 
the other; or else he will hold to the one, 
and despise the other. Ye cannot serve 
God and mammon. (Matthew 6: 24.) 

Ye hypocrites, zvell did Esaias proph- 
esy of you, saying, 

This people draweth nigh unto me 
zvith their mouth, and honoureth me 
zvith their lips; but their heart is far 
from me. 

But in vain they do worship me, 
teaching for doctrines the command- 
ments of men. (Matthew 15: 7-9.) 

But woe unto you, scribes and Phar- 
isees, hypocrites! for ye shut up the 
kingdom of heaven against men: for ye 
neither go in yourselves, neither suffer 
ye them that are entering to go in. 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye devour widows' 



2i;2 



HYPOCRISY 



THE COMPREHENSIVE ANALYSIS 



HYPOCRISY 



houses, and for a pretence make long 
prayer: therefore ye shall receive the 
greater damnation. (Matthew 23: 13, 

14.) 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye pay tithe of mint and 
anise and cummin, and have omitted the 
zveightier matters of the lazu, judgment, 
r.iercy and faith: these ought ye to have 
done, and not to leave the other undone. 

Ye blind guides, which strain at a 
gnat, and swallozv a camel. 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye make clean the out- 
side of the cup and of the platter, but 
within they are full of extortion and ex- 
cess. 

Thou blind Pharisee, cleanse first 
that which is within the cup and platter, 
that the outside of them may be clean 
also. 

Woe unto you, scribes and Pharisees, 
hypocrites! for ye are like unto whited 
sepulchres, zvhich indeed appear beau- 
tiful outzvard, but are within full of 
dead men's bones, and of all unclean- 
fiess. 

Even so ye also outwardly appear 
righteous unto men, but within ye are 
full of hypocrisy and iniquity. 

Woe unto you, scribes and Pharisees, 
hypocrites! because ye build the tombs 
of the prophets, and garnish the sepul- 
chres of the righteous, 

And say. If zve had been in the days 
of our fathers, we would not have been 
partakers zvith them in the blood of the 
prophets. 

Wherefore ye be witnesses unto your- 
selves, that ye are the children of them 
which killed the prophets. (Matthew 
23:23-31.) 

An instructor of the fooHsh, a teach- 
er of babes, which hast the form of 
knowledge and of the truth in the law. 



Thou therefore which teachest an- 
other, teachest thou not thyself? thou 
that preachest a man should not steal, 
dost thou steal? 

Thou that sayest a man should not 
commit adultery, dost thou commit 
adultery? thou that abhorrest idols, 
dost thou commit sacrilege? 

Thou that makest thy boast of the 
law, through breaking the law dishon- 
ourest thou God? (Romans 2: 20-23.) 

They profess that they know God; 
but in works they deny him, being 
abominable, and disobedient, and unto 
every good work reprobate. (Titus i: 
16.) 

Hypocrisy's Punishment. 

So are the paths of all that forget 
God; and the hypocrite's hope shall per- 
ish: 

Whose hope shall be cut ofif, and 
whose trust shall be a spider's web. 
(Job 8: 13, 14.) 

Knowest thou not this of old, since 
man was placed upon earth. 

That the triumphing of the wicked is 
short, and the joy of the hypocrite but 
for a moment? 

Though his excellency mount up to 
the heavens, and his head reach unto 
the clouds ; 

Yet he shall perish for ever like his 
own dung: they which have seen him 
shall say. Where is he ? 

He shall fly away as a dream, and 
shall not be found: yea, he shall be 
chased away as a vision of the night. 

The eye also which saw him shall see 
him no more ; neither shall his place any 
more behold him. 

His children shall seek to please the 
poor, and his hands shall restore their 
goods. 

His bones are full of the sin of his 



253 



IDLE 



THE COMPREHENSIVE ANALYSIS 



IDLE 



youth, which shall lie down with him 
in the dust. (Job 20: 4-1 1.) 

For what is the hope of the hypocrite, 
though he hath gained, when God tak- 
eth away his soul? (Job 27: 8.) 

But the hypocrites in heart heap up 
wrath: they cry not when he bindeth 
them. 

They die in youth, and their life is 
among the unclean. (Job 36: 13, 14.) 

But unto the wicked God saith. What 
hast thou to do to declare my statutes, 
or that thou shouldest take my cove- 
nant in thy mouth? 

Seeing thou hatest instruction, and 
castest my words behind thee, (Psalm 
50: 16, 17.) 

IDLE. (See Diligence.) 

I'dle — unemployed ; not turned to appro- 
priate or good use ; thoughtless, unprofitable ; 
slothful or sluggish. The Bible shows idle- 
ness to be all of the preceding things and cau- 
tions mankind against falling into such a 
state. 

REFERENCES. 

Idleness Reproved. 

Go to the ant, thou sluggard; con- 
sider her ways, and be wise : 

Which having no guide, overseer, or 
ruler, 

Provideth her meat in the summer, 
and gathereth her food in the harvest. 

How long wilt thou sleep, O slug- 
gard? when wilt thou arise out of thy 
sleep ? 

Yet a little sleep, a little slumber, a 
little folding of the hands to sleep : 

So shall thy poverty come as one that 
travelleth, and thy want as an armed 
man. (Proverbs 6: 6-1 1.) 

He also that is slothful in his work 
is brother to him that is a great waster. 
(Proverbs 18: 9.) 

I went by the field of the slothful, and 



by the vineyard of the man void of un- 
derstanding; 

And lo, it was all grown over with 
thorns, and nettles had covered the face 
thereof, and the stone wall thereof was 
broken down. (Proverbs 24: 30, 31.) 

Not slothful in business: fervent in 
spirit, serving the Lord. (Romans 12: 
II.) 

And that ye study to be quiet, and to 
do your own business, and to work with 
your own hands, (as we commanded 
you), (i Thessalonians 4: 11.) 

For even when we were with you, 
this we commanded you, that if any 
would not work, neither should he eat. 

For we hear that there are some 
which walk among you disorderly, 
working not at all, but are busybodies. 
(2 Thessalonians 3: 10, 11.) 

That ye be not slothful, but followers 
of them who through faith and patience 
inherit the promises. (Hebrews 6: 
12.) 

Idleness a Poverty Producer. 

He becometh poor that dealeth with 
a slack hand; but the hand of the dili- 
gent maketh rich. 

He that gathereth in summer is a 
wise son : but he that sleepeth in harvest 
is a son that causeth shame. (Proverbs 
10: 4, 5.) 

The hand of the diligent shall bear 
rule: but the slothful shall be under 
tribute. (Proverbs 12: 24.) 

The soul of the sluggard desireth, 
and hath nothing: but the soul of the 
diligent shall be made fat. (Proverbs 

13: 4-) 

Slothfulness casteth into a deep 

sleep ; and an idle soul shall suffer hun- 
ger. (Proverbs 19: 15.) 

The sluggard will not plough by rea- 
son of the cold; therefore shall he beg 



254 



IDLE 



THE COMPREHENSIVE ANALYSIS 



IMMORTALITY 



in harvest, and have nothing. (Prov- 
erbs 20: 4.) 

Love not sleep, lest thou come to pov- 
erty; open thine eyes, and thou shalt be 
satisfied with bread. (Proverbs .20: 

By much slothfulness the building 
decayeth; and through idleness of the 
hands the house droppeth through. 
(Ecclesiastes 10: 18.) 

Idleness a Source of Evil=Speaking. 

And withal they learn to be idle, wan- 
dering about from house to house; and 
not only idle, but tattlers also, and 
busybodies, speaking things which they 
ought not. (i Timothy 4: 13.) . 

Idleness a Cause of Ignorance. 

The sluggard is wiser in his own con- 
ceit than seven men that can render a 
reason. (Proverbs 26: 16.) 

All ye beasts of the field, come to de- 
vour, yea, all ye beasts in the forest. 

His watchmen are blind : they are all 
ignorant, they are all dumb dogs, they 
cannot bark; sleeping, lying down, lov- 
ing to slumber. (Isaiah 56: 9, 10.) 

Then shall we know, if we follow on 
to know the Lord: his going forth is 
prepared as the morning; and he shall 
come unto us as the rain, as the latter 
and former rain unto the earth. (Ro- 
sea 6:3.) 

IGNORANCE. 

Ig'no-rance — the condition of being with- 
out knowledge, either in general or as to a 
particular object or for a particular reason. 
The word "ignorance" is often used by mod- 
ern people to denote illiteracy, or lack of edu- 
cation. This, however, is only one of the 
word's meanings, and where it is encoun- 
tered in the Bible, should be given to it only 
after much thought and examination of the 
references. Ignorance often can be willful 
and obstinate. 



REFERENCES. 

For I bear them record, that they 
have a zeal of God, but not according 
to knowledge. 

For they being ignorant of God's 
righteousness, and going about to es- 
tablish their own righteousness, have 
not submitted themselves unto the 
righteousness of God. (Romans 10: 

2, 3-) 

For this they willingly are ignorant 
of, that by the word of God the heavens 
were of old, and the earth standing out 
of the water, and in the water. 

Whereby the world that then was, 
being overflowed with water, perished. 
(2 Peter 3: 5,6.) 

Moreover, brethren, I would not that 
ye should be ignorant, how that all our 
fathers were under the cloud, and all 
passed through the sea. (i Corin- 
thians 10: I.) 

Now concerning spiritual gifts, 
brethren, I would not have you igno- 
rant, (i Corinthians 12: i.) 

But I would not have you to be igno- 
rant, brethren, concerning them which 
are asleep, that ye sorrow not, even as 
others which have no hope. ( i Thes- 
salonians 4: 13.) 

But (beloved) be not ignorant of this 
one thing, that one day is with the Lord 
as a thousand years, and a thousand 
years as one day. (2 Peter 3:8.) 

IMMORTALITY. (See Death.) 

Im'mor-tal'i-ty — the quality or state of 
being immortal or exempted from death or 
annihilation ; unending existence. Christians 
pretty generally believe in the doctrine of im- 
mortality, although some hold that only those 
who accept Christ will be fortunate enough to 
win immortality. As a matter of fact, im- 
mortality is one of 'the doctrines of modern 
natural religion, it being held that the body is 
distinct from the soul, and at death when the 



=55 



INCARNATION 



THE COMPREHENSIVE ANALYSIS 



INDUSTRY 



bod}^ passes away the soul is not affected by 
the change. Many of the ancients held the 
same view of the deathlessness of the soul. 
It was taught by the Old Testament writers, 
but not so clearly as those of the New Testa- 
ment, as Jesus set it forth in language not to 
be misunderstood. 

REFERENCES. 

Immortality of God. 

Now unto the King eternal, immor- 
tal, invisible, the only wise God, be hon- 
our and glory for ever and ever. 
Amen, (i Timothy i: 17.) 

Who only hath immortality, dwelling 
in the light which no man can approach 
unto, whom no man hath seen, nor can 
see: to whom be honour and power 
everlasting. Amen, (i Timothy 6: 
16.) 

Immortality of Man. 

But after thy hardness, and impeni- 
tent heart, treasurest up unto thyself 
wrath, against the day of wrath, and 
revelation of the righteous judgment of 
God: 

Who will render to every man ac- 
cording to his deeds : 

To them, who by patient continuance 
in well doing seek for glory, and hon- 
our, and immortality, eternal life. 
(Romans 2: 5-7.) 

For this corruptible must put on in- 
corruption, and this mortal must put on 
immortality. 

So when this corruptible shall have 
put on incorruption, and this mortal 
shall have put on immortality, then 
shall be brought to pass the saying that 
is written. Death is swallowed up in 
victory, (i Corinthians 15: 53, 54.) 

INCARNATION. 

In'car-na'tion — the act of clothing with 
flesh; the state of being in a human form. 



"Incarnation" is the word applied to the un- 
ion of the second person of the Godhead with 
a human form; in other words, the coming to 
earth as a man of God the Son. 

REFERENCES. 

But while he thought on these things, 
behold, the Angel of the Lord appeared 
unto him in a dream, saying, Joseph 
thou son of David, fear not to take unto 
thee Mary thy wife; for that which is 
conceived in her, is of the Holy Ghost. 

And she shall bring forth a son, and 
thou shalt call his Name Jesus: for he 
shall save his people from their sins. 
(Matthew i : 20, 21,) 

But when the fulness of the time was 
come, God sent forth his Son made of 
a woman, made under the law, 

To redeem them that were under the 
law, that we might receive the adoption 
of sons. (Galatians 4: 4, 5.) 

For I came dozvn from heaven, not 
to do mine ozvn will, but the will of him 
that sent me. (John 6: 38.) 

INDUSTRY, (See Diligence, Idle.) 

In'dus-try — diligence in any employment 
or pursuit, either mental or physical. The 
Bible is full of references to industry and the 
need for it. Industry is made almost a part 
of religion, on the basis that what God has 
given to us we should use to the best of our 
abilities, 

REFERENCES. 
General. 

Much food is in the tillage of the 
poor: but there is that is destroyed for 
want of judgment, (Proverbs 13: 23.) 

Not slothful !n business; fervent in 
spirit; serving the Lord. (Romans 12: 
II.) 

Let him that stole steal no more : but 
rather let him labour, working with 
his hands the thing which is good, that 



J56 



INDUSTRY 



THE COMPREHENSIVE ANALYSIS 



irJJUSYICE 



he may have to give to him that nced- 
eth. (Ephesians 4: 28.) 

And that ye study to be quiet, and 
to do your own business, and to work 
with your own hands, as we command- 
ed you; 

That ye may walk honestly toward 
them that are without, and that ye may 
have lack of nothing. ( i Thessalonians 
4: II, 12.) 

For even when we were with you, 
this we commanded you, that if any 
would not work, neither should he eat. 

For we hear that there are some 
which walk among you disorderly, 
working not at all, but are bus3^bodies. 

Now them that are such we com- 
mand and exhort by our Lord Jesus 
Christ, that with quietness they work, 
and eat their own bread. (2 Thessa- 
lonians 3: 10-12.) 

The husbandman that laboureth must 
be first partaker of the fruits. (2 Tim- 
othy 2:6.) 

The Blessings and Rewards of Industry. 

And the man Jeroboam was a mighty 
man of valour : and Solomon seeing the 
young man that he was industrious, he 
made him ruler over all the charge of 
the house of Joseph, ( i Kings 1 1 : 
28.) 

Wealth gotten by vanity shall be di- 
minished: but he that gathereth by la- 
bour shall increase. (Proverbs 13: 11.) 

In all labour there is profit: but the 
talk of the lips tendeth only to penury. 
(Proverbs 14: 23.) 

Pie that laboureth, laboureth for him- 
self; for his mouth craveth it of him. 
(Proverbs 16: 26.) 

Love not sleep, lest thou come to pov- 
erty: open thine eyes, and thou shalt 
be satisfied with bread. (Proverbs 20: 

I3-) 



The thoughts of the diligent tend 
only to plenteousness ; but of every one 
that is hasty only to want, (Proverbs 

21: 5-) 

Be thou diligent to know the state of 
thy flocks, and look well to thy herds : 

For riches are not for ever : and doth 
the crown endure to every generation? 

The hay appeareth, and the tender 
grass sheweth itself, and herbs of the 
mountains are gathered. 

The lambs are for thy clothing, and 
the goats are the price of the field. 

And thou shalt have goats' milk 
enough for thy food, for the food of 
thy household, and for the maintenance 
for thy maidens. (Proverbs 27: 23- 
27.) 

Behold that which I have seen: it is 
good and comely for one to eat and to 
drink, and to enjoy the good of all his 
labour that he taketh under the sun all 
the days of his life, which God giveth 
him: for it is his portion. (Ecclesiastes 
5: 18.) 

INJUSTICE, 

In-jus'tice — lack of justice and equity; 
violation of the right of another or others ; 
wrong; unfairness. Scripture warns us 
against doing injustice, showing us that we 
always should be careful of the rights of oth- 
ers and that we should deal fairly in every- 
thing we do. 

REFERENCES. 

Warnings against Injustice. 

Thou shalt neither vex a stranger, 
nor oppress him : for ye were strangers 
in the land of Egypt. (Exodus 22: 
21,) 

Thou shalt not wrest the judgment 
of thy poor in his cause. ( Exodus 23 : 

Ye shall do no unrighteousness in 
judgment; thou shalt not respect the 



17 



257 



INJUSTICE 



THE COMPREHENSIVE ANALYSIS 



INTEGRITTT 



person of the poor, nor honour the per- 
son of the mighty : but in righteousness 
shalt thou judge thy neighbour. (Le- 
viticus 19: 15.) 

Thou shalt not wrest judgment ; thou 
shalt not respect persons, neither take 
a gift : for a gift doth blind the eyes of 
the wise, and pervert the words of the 
righteous. 

That which is altogether just shalt 
thou follow, that thou mayest live, and 
inherit the land which the Lord thy God 
giveth thee. (Deuteronomy 16: 19, 
20.) 

Thou shalt not pervert the judgment 
of the stranger, nor of the fatherless, 
nor take a widow's raiment to pledge. 
(Deuteronomy 24: 17.) 

If I did despise the cause of my man- 
servant or of my maid-servant, when 
they contended with me; 

What then shall I do when God ris- 
eth up ? and when he visiteth, what shall 
I answer him? (Job 31 : 13, 14.) 

Thus saith the Lord; Execute ye 
judgment and righteousness, and de- 
liver the spoiled out of the hand of the 
oppressor : and do no wrong, do no vio- 
lence to the stranger, the fatherless, nor 
the widow, neither shed innocent blood 
in this place. (Jeremiah 22: 3.) 

He that is faithful in that which is 
least is faithful also in much: and he 
that is unjust in the least is unjust also 
in much. (Luke 16: 10.) 

Results of Injustice. 

When a wicked man dieth, his expec- 
tation shall perish: and the hope of un- 
just men perisheth. (Proverbs 11 : 7.) 

He that by usury and unjust gain in- 
creaseth his substance, he shall gather 
it for him that will pity the poor. 
(Proverbs 28: 8.) 

That no man go beyond and defraud 



his brother in any matter, because that 
the Lord is the avenger of all such; as 
we also have forewarned you, and tes- 
tified, (i Thessalonians 4:6.) 

The Lord knoweth how to deliver the 
godly out of temptations, and to reserve 
the unjust unto the day of judgment to 
be punished. (2 Peter 2:9.) 

INSPIRATION. 

In'spi-ra'tion — the supernatural divine 
influence on the prophets, apostles, etc., by 
which they were qualified to communicate 
religious truth, either by word of mouth or by 
writings ; also the power at any time, even 
now, for man to receive religious truth. The 
word is also used to denote that truth itself. 

REFERENCES. 

Inspiration of Scripture. 

All Scripture is given by inspiration 
of God, and is profitable for doctrine, 
for reproof, for correction, for instruc- 
tion in righteousness, 

That the man of God may be perfect, 
throughly furnished unto all good 
works. (2 Timothy 3: 16, 17.) 

As he spake by the mouth of his holy 
Prophets, which have been since the 
world began. ( Luke i : 70. ) 

Knowing this first, that no prophecy 
of the Scripture is of any private Inter- 
pretation : 

For the prophecy came not in old 
time by the will of man: but holy men 
of God spake as they were moved by 
the Lloly Ghost. (2 Peter i : 20, 21.) 

God who at sundry times, and in di- 
vers manners, spake in time past unto 
the Fathers by the Prophets. (Hebrew 
i: I.) 

INTEGRITY. 

In-teg'ri-ty — the state of being morally 
sound or whole; freedom from corrupting 



J58 



INTEGRITY 



THE COMPREHENSIVE ANALYSIS 



INTERCESSION 



influence or motive ; honesty ; uprightness ; 
rectitude. The Bible regards integrity in the 
same light as it does honesty — as a necessity 
for the living of the Christian life. 



REFERENCES. 

Behold, here I am: witness against 
me before the Lord, and before his 
anointed; whose ox have I taken? or 
whose ass have I taken ? or whom have 
I defrauded? whom have I oppressed? 
or of whose hand have I received an}^ 
bribe to bhnd mine eyes therewith? and 
I will restore it you. ( i Samuel 12 : 3.) 

Moreover, they reckoned not with 
the men, into whose hand they deliv- 
ered the money to be bestowed on 
workmen: for they dealt faithfully. 
(2 Kings 12: 15.) 

Howbeit, there was no reckoning 
made with them of the money that was 
delivered into their hand, because they 
dealt faithfully. (2 Kings 22: 7.) 

And the Lord said unto Satan, Hast 
thou considered my servant Job, that 
there is none like him in the earth, a 
perfect and an upright man, one that 
feareth God, and escheweth evil? and 
still he holdeth fast his integrity, al- 
though thou movedst me against him, 
to destroy him without cause. (Job 2: 

3-) 

The Lord shall judge the people: 
judge me, O Lord, according to my 
righteousness, and according to mine 
integrity that is in me. (Psalm 7:8.) 

Judge me, O Lord ; for I have walked 
in mine integrity: I have trusted also 
in the Lord; therefore I shall not slide. 
(Psalm 26: I.) 

And as for me, thou upholdest me 
in mine integrity, and settest me before 
thy face for ever. (Psalm 41 : 12.) 

The integrity of the upright shall 
guide them: but the perverseness of 



transgressors shall destroy them. 
( Proverbs 11: 3. ) 

Better is the poor that walketh in his 
integrity, than he that is perverse in 
his lips, and is a fool. (Proverbs 19: 

The just man walketh in his integ- 
rity: his children are blessed after him. 
(Proverbs 20: 7.) 

INTERCESSION. 

In'ter-ces'sion — the act of mediating be- 
tween two persons for the purpose of effect- 
ing a reconciliation or for making a prayer 
or petition to one for the other. Sometimes 
the intercessor is against the second party, 
although rarely. One of the great offices of 
Christ Jesus is that of intercession, when in 
His Capacity of Mediator he intercedes with 
God the Father for mankind, serving to illus- 
trate the power and majesty of the Father 
and the grace and wisdom of the Son. The 
Bible also teaches us that the Holy Ghost 
makes intercession for us. Mankind also can 
intercede when they go to God the Father 
with their prayers for their fellows. 

REFERENCES. 
Intercession of Christ. 

Then said Jesus, Father, forgive 
them; for they know not zvhat they do. 
And they parted his raiment, and cast 
lots. (Luke 23: 34.) 

Who is he that condemneth? It is 
Christ that died, yea rather that is 
risen again, who is even at the right 
hand of God, who also maketh interces- 
sion for us. (Romans 8: 34.) 

Wherefore he is able also to save 
them to the uttermost, that come unto 
God by him, seeing he ever liveth to 
make intercession for them. (Hebrews 
7:25.)^ 

My little children, these things write 
I unto you, that ye sin not. And if any 
man sin, we have an Advocate with the 



^S9 



mTERCESSION 



THE COMPREHENSIVE ANALYSIS 



ISAAC 



Father, Jesus Christ the righteous, (i 
John 2:1,) 

Christ's Intercession. 

Therefore will I divide him a portion 
with the great, and he shall divide the 
spoil with the strong; because he hath 
poured out his soul unto death: and he 
was numbered with the transgressors; 
and he bare the sin of many, and made 
intercession for the transgressors. 
(Isaiah 53: 12.) 

Holy Ghost's Intercession. 

Likewise the Spirit also helpeth our 
infirmities: for we know not what we 
should pray for as we ought: but the 
Spirit itself maketh intercession for us 
with' groanings which cannot be ut- 
tered. (Romans 8: 26.) 

Intercession for All Men. 

I exhort therefore, that, first of all, 
supplications, prayers, intercessions, and 
giving of thanks, be made for all men ; 

For kings, and for all that are in au- 
thority; that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty. 

For this is good and acceptable in the 
sight of God our Saviour; 

Who will have all men to be saved, 
and to come unto the knowledge of the 
truth, (i Timothy 2: 1-4.) 

Praying always with all prayer and 
supplication in the Spirit, and watching 
thereunto with all perseverance and 
supplication for all saints. (Ephesians 
6: 18.) 

Requests for Intercession. 

Now I beseech you, brethren, for the 
Lord Jesus Christ's sake, and for the 
love of the Spirit, that ye strive togeth- 
er with me in your prayers to God for 
me. (Romans 15: 30.) 



You also helping together by prayer 
for us, that for the gift bestowed upon 
us by the means of many persons, 
thanks may be given by many on our 
behalf. (2 Corinthians i: 11.) 

Withal, praying also for us, that God 
would open unto us a door of utterance, 
to speak the mystery of Christ, for 
which I am also in bonds. (Colossians 

4:3-) 

Brethren, pray for us. (i Thessa- 
lonians 5: 25.) 

Finally, brethren, pray for us, that 
the word of the Lord may have free 
course, and be glorified, even as it is 
with you. (2 Thessalonians 3: i.) 

Pray for us : for we trust we have a 
good conscience, in all things willing to 
live honestly. 

But I beseech you the rather to do 
this, that I may be restored to you the 
sooner. (Hebrews 13: 18, 19.) 

ISAAC. (See Abraham, Esau, Jacob, Is- 
raelites, Sarah.) 

I'sAAc — a form of a Hebrew word mean- 
ing "mocking laughter." Isaac was the only 
son of Abraham and Sarah and was born 
about the year 1896 B.C., while his parents 
were in their old age. Abraham had been 
promised a child by God, and for a long time 
Ishmael, the son of Hagar, was supposed to 
be the fulfillment of the divine word, but later 
God showed Abraham that such was not the 
case. In the early part of his life Isaac al- 
most became a human sacrifice to God 
through his father's great faith. At forty 
he wedded his beautiful cousin Rebekah. He 
seems to have entertained great fear that she 
would be carried off from him. At sixty 
Esau and Jacob were born, the latter being 
his mother's favorite. Because of his failed 
eyesight Jacob managed to secure the old 
man's blessing after he had succeeded in de- 
priving Esau of his birthright. He died very 
wealthy at a very advanced age. 

Isaac's character has been the subject of 
much argument as well as criticism. His 



J 60 



ISAAC 



THE COMPREHENSIVE ANALYSIS 



ISAAC 



memory has sometimes been reviled for his 
denial of his wife and for permitting Jacob 
to enjoy the proceeds of his deceptions in 
which his brother Esau was the loser. These 
objections, however, do not seem to weigh with 
the consistent and patient fortitude with which 
Isaac bore his many griefs and troubles. He 
was a dutiful son, a loving husband, and the 
father of a household where he could not al- 
ways make order reign, because of the war- 
ring elements within it. Unquestionably, 
Isaac was a man who suffered and bore his 
sufferings heroically. There is no doubt but 
that he won respect and esteem from the men 
of his times, while in the Hebrew mind he is 
inseparably linked with Abraham and Jacob, 
his father and his son. 

REFERENCES. 

And God said unto Abraham, As for 
Sarai thy wife, thou shalt not call her 
name Sarai, but Sarah shall her name 
be. 

And I will bless her, and give thee 
a son also of her: yea, I will bless her, 
and she shall be a mother of nations; 
kings of people shall be of her. 

Then Abraham fell upon his face, 
and laughed, and said in his heart, Shall 
a child be born unto him that is an hun- 
dred years old ? and shall Sarah, that is 
ninety years old, bear? (Genesis 17: 

15-17-) 

And Abraham called the name of his 

son that was born unto him, whom 

Sarah bare to him, Isaac. (Genesis 21 : 

3-) 

And it came to pass after these 

things, that God did tempt Abraham, 

and said unto him, Abraham: and he 

said. Behold, here I am. 

And he said, Take now thy son, thine 

only son Isaac, whom thou lovest, and 

get thee into the land of Moriah; and 

offer him there for a burnt-offering 

upon one of the mountains which I will 

tell thee of. (Genesis 22 : 1,2.) 



And they came to the place which 
God had told him of; and Abraham 
built an altar there, and laid the wood 
in order, and bound Isaac his son, and 
laid him on the altar tipon the wood. 

And Abraham stretched forth his 
hand, and took the knife to slay his son. 

And the angel of the Lord called unto 
him out of heaven, and said, Abraham, 
Abraham: and he said. Here am I. 

And he said. Lay not thine hand upon 
the lad, neither do thou any thing unto 
him: for now I know that thou fearest 
God, seeing thou hast not withheld thy 
son, thine only son from me. 

And Abraham lifted up his eyes, and 
looked, and behold behind him a ram 
caught in a thicket by his horns: and 
Abraham went and took the ram, and 
offered him up for a burnt-offering in 
the stead of his son. (Genesis 22: 9- 

I3-) 

And Isaac brought her into his moth- 
er Sarah's tent, and took Rebekah, and 
she became his wife ; and he loved her : 
and Isaac was comforted after his 
mother's death. (Genesis 24: 6y.) 

And Jacob went near unto Isaac his 
father ; and he felt him, and said, The 
voice is Jacob's voice, but the hands are 
the hands of Esau. 

And he discerned him not, because 
his hands were hairy, as his brother 
Esau's hands : so he blessed him. 

And he said. Art thou my very son 
Esau ? And he said, I am. 

And he said. Bring it near to me, and 
I will eat of my son's venison, that my 
soul may bless thee. And he brought it 
near to him, and he did eat: and he 
brought him wine, and he drank. 

And his father Isaac said unto him. 
Come near now, and kiss me, m}'- son. 

And he came near, and kissed him: 
and he smelled the smell of his raiment. 



261 



ISAIAH 



THE COMPREHENSIVE ANALYSIS 



ISRAELITES 



and blessed him, and said, See, the smell 
of my son is as the smell of a field 
which the Lord hath blessed: 

Therefore God give thee of the dew 
of heaven, and the fatness of the earth, 
and plenty of corn and wine : 

Let people serve thee, and nations 
bow down to thee: be lord over thy 
brethren, and let thy mother's sons bow 
down to thee : cursed be every one that 
curseth thee, and blessed be he that 
blesseth thee. 

And it came to pass, as soon as Isaac 
had made an end of blessing Jacob, and 
Jacob was yet scarce gone out from the 
presence of Isaac his father, that Esau 
his brother came in from his hunting. 
(Genesis 2y\ 22-30.) 

And the days of Isaac were an hun- 
dred and fourscore years. 

And Isaac gave up the ghost and 
died, and was gathered unto his people, 
being old and full of days ; and his sons 
Esau and Jacob buried him. (Genesis 
35: 28, 29.) 

ISAIAH. 

I-sa'iah (pronounced Izayah or Izay-yah) 
— a form of a Hebrew word meaning "Jah 
is helper." The name is often written Esaias. 
Isaiah was one of the greatest of all the 
prophets, and certainly the greatest of those 
who wrote their prophecies in the form of a 
book. Of his personal history we know very 
little. He appears to have been born about 
the year 765 B.C. He is said to have been of 
the Hebrew royal family. The period of his 
life was in times that were exceedingly trou- 
bled, the Hebrews suffering from the com- 
"bined ill effects of bad kings and the dangers 
arising from the cruel and warlike Assyrians, 
who were then at the height of their power 
as a nation of conquerors. His prophecies 
were threefold in character — to condemn the 
sins of his people, to call them to repentance, 
and to foretell the coming of the Messiah. 
In this latter respect he was the chief of the 
prophets, for to him God revealed much of 



the advent, character, ministry, teaching, suf- 
ferings, and death of Jesus, as well as the ex- 
tension and glory of His kingdom. His 
thought and language are always lofty and 
dignified, stamping his work with the highest 
mark of literary excellence. There is a tradi- 
tion that Isaiah suffered martyrdom in the 
reign of King Manasseh by being sawn in 
half, but there is no definite proof to show 
that such was the case. 

Reference. — The entire book of Isaiah. 

ISCARIOT. (See Judas Iscariot.) 

ISHMAEL. 

Ish'ma-el (pionounced Ishmale) — a form 
of a Hebrew word meaning "God hears." 
Ishmael was the son of Abraham and Hagar, 
and was born about fovtrteen years before 
Isaac. Not long thereafter he and his mother 
were cast off from the family by reason of 
the anger of Sarah, Abraham's wife, and wan- 
dered through the wilderness into what is now 
Arabia. Ishmael's descendants became a part 
of the Arabian race and remain so to this day. 
The pure Arabs are descendants of Joktan, 
son of Eber, great-great-grandson of Shem. 

References. — Genesis, chapters 16, 17, 21, 
and 25. 

ISRAEL. (See Israelites. Jacob, Jews, Ju- 
dah.) 

Is'ra-el — a form of a Hebrew vvord mean- 
ing "a prince with God" or "soldier of God." 
Israel was the name given to Jacob by God 
after wrestling with the angel. (See Genesis 
2)2: 22-30.) It also became the racial name 
of the Hebrews (see Israelites and Jews), as 
well as the name of the combined nation and 
the name of one of the two kingdoms founded 
after the split of the tmited twelve tribes. 
(See Israelites for history of the kingdom of 
Israel ; see Jews for history of the Israelites 
as a race.) 

ISRAELITES. 

Is'ra-el-ites — the name given to the de- 
scendants of Abraham, Isaac, and Jacob, as 
well as to one of the two kingdoms set up 
after the nation was divided. This division 
was caused by the rivalry that always had ex- 



262 



ISRAELITES 



THE COMPREHENSIVE ANALYSIS 



JACOB 



isted between the tribes of Judah and Ephraim 
from the time of the conquest of Canaan. The 
twelve tribes composing the nation always 
were more or less unsettled by this rivalry. 
The influence of Samuel and Saul, who were 
of the tribe of Benjamin, acted as a balance 
of power for a considerable time, but at Saul's 
death the trouble between Judah and Ephraim 
broke out afresh. David's brilliant and mas- 
terful rule, together with the peaceful and yet 
splendid reign of his son Solomon, brought 
the two wings of the nation together in re- 
union, but after the death of Solomon the 
national bond again became sundered. In the 
year 975 B.C. Solomon's son, Rehoboam, 
found himself confronting a revolt headed by 
Jeroboam, an Ephraimite. He was too weak 
to put it down, with the result that Jeroboam 
was able to take away from him all the nation 
save the tribe of Judah, the Levites, and a 
part of Benjamin. Rehoboam clung to his 
part which became the kingdom of Judah, 
and Jeroboam set up for himself a kingdom 
which came to be called the kingdom of 
Israel. (See Judah for history of kingdom 
of Judah.) 

Jeroboam's kingdom, possessing the ma- 
jority of the Hebrew race and the greater part 
of the land, rose rapidly in power and for fifty 
years or more maintained a considerable de- 
gree of power and influence, although the peo- 
ple gave themselves over to idolatries of all 
sorts. The act, however, was a fatal one, and 
foreshadowed the downfall of the race, for 
as soon as the period of prosperity had passed 
the doom of the kingdom was apparent. Wars 
and troubles of many kinds set in, while on 
the East the growing might of Assyria and 
its warlike and cruel people showed how the 
fortunes of Israel were to end. In 250 years 
no less than nineteen kings occupied the throne 
and finally, in 721 B.C., the Assyrians, under 
their conqueror king, Shalmaneser, invaded 
Israel, took Samaria, destroyed the kingdom, 
and carried the ten tribes away into captivity 
beyond the river Euphrates. Here the old 
tribal formation soon became lost, and the peo- 
ple, already far departed from the worship of 
Jehovah, fell under the influence of the idol- 
atrous Assyrian religion. At the end of the 
Captivity some of the Jews went back to 
Palestine, and made an effort to begin a na- 



tional life anew, but with no success, for there 
never again was a united Hebrew nation. 

JACOB. (See Abraham, Isaac, Joseph, Re- 
bekah, Leah, Rachel, etc.) 

J.\.'coB — a form of a Hebrew word mean- 
ing "heel-catcher" or "supplanter." Jacob was 
the younger of twin sons born about 1836 B.C. 
to Isaac by his wife Rebekah, the other being 
Esau. He was his mother's favorite. Through ^ 
stratagem he bought his elder brother's birth- 
right and secured his father's blessing in ma- 
terial things. Later, when he left home to 
seek a wife, Isaac confirmed this blessing, add- 
ing to it that of the spiritual promises made 
by God to Abraham and Isaac. Jacob fell 
in love with Rachel, the daughter of Laban, 
who shrewdly made Jacob serve fourteen years 
for the woman of his choice and marry her 
sister Leah as well. Late in life he migrated 
to Egy-pt because of famine in his own land, 
and died there. The change of his name from 
Jacob to Israel occurred before the journey to 
Eg}'pt. Jacob had decided to leave Laban, 
with whom he had been for a number of years 
after he had married, and who had become 
jealous of his son-in-law's prosperity. To re- 
turn to his own land he had to go through that 
of his brother Esau, of whom he was afraid 
and sought to appease by presents. The night 
before meeting Esau he wrestled with an un- 
known antagonist, who proved to be an angel. 
The angel overcame him and then gave him 
his new name of Israel. The character of 
Jacob has been a subject of great discussion. 
It leaves a much less favorable impression 
than that of any other of the patriarchs, be- 
cause of the deceit practiced upon his father 
and the defrauding of Esau of his birthright. 
Many commentators are inclined to cast the 
entire blame for both of these acts upon the 
maternal favoritism of Rebekah. Taking an- 
other view, it may be said that Jacob's earlier 
life, with its imquestionable sin, was but pre- 
paratory to the splendid and exalted faith and 
goodness of his latter days. His service for 
Rachel shows him to have been a man capable 
of immense and unswerving devotion and loy- 
alty, while his treatment of his children indi- 
cates that he was a good father. All of his 
later life gives proof of his deep piety and 
faith and tntst in God. 



263 



JACOB 



THE COMPREHENSIVE ANALYSIS 



OB 



REFERENCES. 
Jacob's Youth. 

And the boys grew : and Esau was a 
cunning hunter, a man of the field; and 
Jacob was a plain man, dwelling in 
tents. 

And Isaac loved Esau, because he did 
eat of his venison: but Rebekah loved 
Jacob. (Genesis 25 : 2y, 28.) 

Obtains Birthright. 

And Esau said to Jacob, Feed me, I 
pray thee, with that same red pottage; 
for I am faint: therefore was his name 
called Edom. 

And Jacob said. Sell me this day thy 
birthright. 

And Esau said, Behold, I am at the 
point to die: and what profit shall this 
birthright do to me? 

And Jacob said. Swear to me this 
day; and he sware unto him: and he 
sold his birthright unto Jacob. (Gen- 
esis 25: 30-33.) 

Obtains Blessing. 

And he came unto his father, and 
said. My father : and he said. Here am 
I ; who art thou, my son ? 

And Jacob said unto his father, I am 
Esau thy firstborn ; I have done accord- 
ing as thou badest me: arise, I pray 
thee, sit and eat of my venison, that thy 
soul may bless me. 

And Isaac said unto his son. How is 
it that thou hast found it so quickly, my 
son? And he said, Because the Lord 
thy God brought it to me. 

And Isaac said unto Jacob, Come 
near, I pray thee, that I may feel thee, 
my son, whether thou be my very son 
Esau or not. 

And Jacob went near unto Isaac his 
father; and he felt him, and said, The 



voice is Jacob's voice, but the hands are 
the hands of Esau. 

And he discerned him not, because 
his hands were hairy, as his brother 
Esau's hands : so he blessed him. (Gen- 
esis ^y. 18-23.) 

The Dream and Promise. 

And he dreamed, and behold a ladder 
set up on the earth, and the top of it 
reached to heaven: and behold the an- 
gels of God ascending and descending 
on it. 

And, behold, the Lord stood above it, 
and said, I am the Lord God of Abra- 
ham thy father, and the God of Isaac: 
the land whereon thou liest, to thee will 
I give it, and to thy seed ; 

And thy seed shall be as the dust 
of the earth: and thou shalt spread 
abroad to the west, and to the east, and 
to the north, and to the south: and in 
thee and in thy seed shall all the fami- 
lies of the earth be blessed. 

And, behold, I am with thee, and will 
keep thee in all places whither thou go- 
est, and will bring thee again into this 
land; for I will not leave thee, until I 
have done that which I have spoken to 
thee of. (Genesis 28: 12-15.) 

And Jacob was left alone; and there 
Avrestled a man with him until the 
breaking of the day. 

And when he saw that he prevailed 
not against him, he touched the hollow 
of his thigh; and the hollow of Jacob's 
thigh was out of joint, as he wrestled 
with him. 

And he said. Let me go, for the day 
breaketh. And he said, I will not let 
thee go, except thou bless me. 

And he said unto him. What is thy 
name? And he said, Jacob. 

And he said, Thy name shall be called 
no more Jacob, but Israel: for as a 



164 



— »TT»Trr( 



■ .t 



JAH 



THE COMPREHENSIVE ANALYSIS 



JAPHETH 



prince hast thou power with God and 
with men, and hast prevailed. (Gene- 
sis 32: 24-28.) 

Jacob's Children. 

The sons of Leah; Reuben, Jacob's 
firstborn, and Simeon, and Levi, and 
Judah, and Issachar, and Zebulun: 

The sons of Rachel ; Joseph, and Ben- 
jamin : 

And the sons of Bilhah, Rachel's 
handmaid ; Dan, and Naphtali : 

And the sons of Zilpah, Leah's hand- 
maid; Gad, and Asher. These are the 
sons of Jacob, which were born to him 
in Padanaram. (Genesis 35 : 23-26.) 

Blesses His Sons and Dies. 

And Jacob called unto his sons, and 
said, Gather yourselves together, that 
I may tell you that which shall befall 
you in the last days. 

Gather yourselves together, and hear, 
ye sons of Jacob; and hearken unto 
Israel your father. (Genesis 49: i, 2.) 

All these are the twelve tribes of Is- 
rael: and this is it that their father 
spake unto them, and blessed them; ev- 
ery one according to his blessing he 
blessed them. (Genesis 49: 28.) 

And when Jacob had made an end of 
commanding his sons, he gathered up 
his feet into the bed, and yielded up the 
ghost, and was gathered unto his peo- 
ple. (Genesis 49: 23.) 

JAH. (See Jehovah.) 

Jah — a form of a Hebrew word meaning 
"Lord." Jah is a short forni of the word 
"Jehovah." It is chiefly used in making up 
Hebrew proper names. 

JAMES. 

James — a name derived from the name 
"Jacob" through changes made in passing 
from one language to another. There are 



three persons named James mentioned in the 
Bible. They appear only in the New Testa- 
ment and are : 

1. James, the son of Zebedee — a Galilean 
fisherman and one of the first four of the dis- 
ciples. He was a brother of the evangelist 
John and was almost always singled out by 
Jesus when there was some special duty to be 
done. He appears to have been a man of 
high resolution and determined character. He 
was the first of the disciples to die a martyr's 
death, and indeed the only one the manner of 
whose death is exactly known. (See Mat- 
thew 4: 21; Acts 12: 2.) 

2. James, the son of Alphceus — also called 
James the Less. Little is known regarding 
him. (See Matthew 10: 3.) 

3. James, "the brother of the Lord." There 
is much confusion over this James, due to the 
difiference in opinion which exists over the 
question as to whether or not the Lord had 
any brothers. Certain passages in Matthew 
and Mark indicate that He had (Matthew 13: 
55; Mark 6:3), but certain critics think that 
the somewhat lax nature of stating relation- 
ship which was in vogue in the time of Jesus 
is responsible for the opinion, and that in real- 
ity the brothers and sisters mentioned were 
first cousins of the Lord. This theory makes 
the name of the mother of James the same as 
the mother of Jesus, which also was not an 
uncommon thing in the case of sisters in the 
days of the Master. There is also an opinion 
to the effect that this James was the son of 
Joseph by a marriage prior to that with Mary, 
the belief being held by some that Joseph was 
a widower at the time he wedded the mother 
of our Lord. This would give strong basis 
for James being called "the brother of the 
Lord." But on the whole, the matter is very 
much unsettled. 

The Epistle of James comes in for its 
share of uncertainty also in respect to the 
identity of its author, its authorship being 
credited, by various thinkers, either to one of 
the three men of the name mentioned above, 
or to an unknown James. 

JAPHETH. 

Ja'pheth — a form of a Hebrew word 
meaning "widespread." Japheth was one of 
the sons of Noah. He is understood to have 



205 



JEALOUSY 



THE COMPREHENSIVE ANALYSIS 



JEHOVAH 



been the progenitor of the races which settled 
Europe and Western Asia. 

References. — Genesis 9: 2y ; Genesis 10: 
I ; I Chronicles i : 4. 

JEALOUS AND JEALOUSY. 

Jeal'ous-y — a word used in the Bible to 
express several types of a certain emotion : 
(i) uneasiness from the fear that some one 
may rob us of the affections or regard of a 
loved one; (2) God's sensitiveness for the re- 
gard of His people that they do not turn 
astray to other gods; (3) God's sensitiveness 
for the faith of his people. The Bible teaches 
that there are two sorts of jealousy — one 
righteous, such as God's and man's when it is 
aroused by proper motives of concern for the 
loved ones ; and the other unrighteous, the 
latter based upon the selfish desire of the one 
entertaining it. 

REFERENCES. 

God's Jealousy. 

Thou shalt not bow down thyself to 
them, nor serve them: For I the Lord 
thy God am a jealous God, visiting the 
iniquity of the fathers upon the children 
unto the third and fourth generation of 
them that hate me. (Exodus 20: 5.) 

The Lord will not spare him, but then 
the anger of the Lord and his jealousy 
shall smoke against that man, and all 
the curses that are written in this book 
shall lie upon him, and the Lord shall 
blot out his name from under heaven. 
(Deuteronomy 29: 20.) 

For they provoked him to anger with 
their high places, and moved him to 
jealousy with their graven images. 
(Psalm 78: 58.) 

Neither their silver nor their gold 
shall be able to deliver them in the day 
of the Lord's wrath ; but the whole land 
shall be devoured by the fire of his jeal- 
ousy: for he shall make even a speedy 
riddance of all them that dwell in the 
land. (Zephaniah i: 18.) 

Do we provoke the Lord to jealousy ? 



are we stronger than he? (i Corin- 
thians 10: 22.) 

Human Jealousy. 

For jealousy is the rage of a man: 
therefore he will not spare in the day 
of vengeance. 

He will not regard any ransom; 
neither will he rest content, though 
thou givest many gifts. (Proverbs 6: 

34, 35-) 

Set me as a seal upon thine heart, as 
a seal upon thine arm : for love is strong 
as death ; jealousy is cruel as the grave : 
the coals thereof are coals of fire, which 
hath a most vehement flame. ( Song of 
Solomon 8:6.) 

And I will judge thee, as women that 
break wedlock and shed blood are 
judged; and I will give thee blood in 
fury and jealousy. (Ezekiel 16: 38.) 

JEHOSHAPHAT. 

Je-hosh'a-phat — a form of a Hebrew 
word meaning "Jehovah judged." Jehosha- 
phat was the fourth king of the kingdom of 
Judah and is reckoned to have been one of the 
best of the Hebrew monarchs. He reigned 
twenty-five years. He did away with much 
of the idolatry that infested the people and 
by his good and wise government contributed 
much to the advancement of the little kingdom 
and the fact that it long outlived the kingdom 
of Israel. He enjoyed much of the good 
counsel of Elisha. His greatest fault seems to 
have been a somewhat fiery temper. 

References. — i Kings 15: 24; i Kings 22: 
50; 2 Chronicles 17 and 21. 

JEHOVAH. (See God.) 

Je-ho'vah — a form of a Hebrew wo^d 
meaning "the existing one," or, as more freely 
translated, "The Lord." The exact pronun- 
ciation of the word in the Hebrew has been 
lost, the Jews having always avoided uttering 
it, using some other word meaning the same 
thing or some derivative. This was a custom 
brought about originally by reverence for 



266 



HUHfrrt 



JEHU 



THE COMPREHENSIVE ANALYSIS 



JERUSALEM 



God, to whom the name of Jehovah was given. 
Leviticus 24: 16 was the apparent basis for 
the custom, which seems to have degenerated 
into a superstition. 

JEHU. 

Je'hu — a form of a Hebrew word meaning 
"Jah is he." Jehu was the eleventh king of 
Israel and was noted for the energetic and 
determined manner in which he set about 
stamping out idolatry in his kingdom. 
Anointed king by the order of Elisha, Jehu 
began rebellion against the monarch then on 
the throne, Joram. He put Joram to death, 
had his wicked mother, Jezebel, killed, and 
exterminated what was left of the line of 
Ahab in fulfillment of an old prophecy. But 
Jehu, despite his energy, fell short of doing 
away with all of Israel's idolatry, and there- 
fore fell under divine displeasure. 

References. — 2 Kings 9 and 10. 

JEPHTHAH. 

Jeph'thah — a form of a Hebrew word 
meaning "he will open." Jephthah was the 
ninth judg^e of Israel. Before reaching this 
dignity he was the leader of a band of free- 
lance soldiers. As svich he was summoned 
by the tribes to overthrow the yoke of the 
Ammonites. Before departing upon the cam- 
paign he made a vow to God to give Him as 
an oflfering, if he should be victorious, what- 
ever should come forth first from his house 
on his return. He defeated the Ammonites, 
and the first to come from his house was his 
own daughter. It formerly was supposed that 
the girl was given as a burnt-oiTering, but 
latter-day commentaries are inclined to doubt 
this, inclining to the belief that she became 
vowed to virginity. 

Reference. — Judges 11. 

JEREMIAH. 

Jer'e-mi'ah — a form of a Hebrew word 
meaning "Jah will rise" or "J ah throws." 
Jeremiah was the name of one of the fore- 
most of the Hebrew prophets. He was born 
about 650 B.C. and was the son of a priest. 
His work was done in the days when the king- 
dom of Judah was falling and during the time 
of the early Babylonian captivity. He told 
the people what would happen to them for 



their wickednesses and was thrown into prison 
for it, being actually a prisoner when Jeru- 
salem was taken. The Babylonian conquerors 
permitted him to go back to his native land 
and continue his work. It was fruitless, and 
he is said to have died in exile in Egypt. His 
literary style is exceedingly high. His two 
contributions to the Bible are the book of 
Jeremiah and Lamentations. 

References. — The book of Jeremiah and 
Lamentations. 

JERICHO. 

Jer'i-cho — a form of a Hebrew word prob- 
ably meaning "a fragrant place." Jericho was 
the name of a noted place in the Jordan valley 
at the point where the river enters the Dead 
Sea. It was the first city taken by the Israelites 
after crossing the Jordan. The miraculous 
manner of its fall is related in Joshua 6: 20. 
At that time it was large and populous, and 
the center of a spot of great abundance and 
fertility. A squalid little village now occu- 
pies a part of the old site of the place, and it 
seems to have lived up to the curse pronounced 
upon it by the Israelites. 

JERUSALEM. (See David, Jesus, Jews, 
Judah, Solomon, Titus.) 

Je-ru'sa-lem — a form of a Hebrew word 
meaning "founded peaceful," or "the founda- 
tion of peace." Jerusalem is the name of the 
most famous city of the world — the City of 
David, the Holy City, the city just outside of 
which Jesus the Christ died, the city for which 
such a vast amount of human blood has been 
shed since by Christian and Crusader, and In- 
fidel and Moslem. It is located about thirty- 
five miles east of Joppa and the Mediterra- 
nean Sea, on a high tableland, which, in real- 
ity, is the crest of a range of splendid hills. 
The place itself is built upon a cluster of 
hills, which include Mount Zion, the Mount of 
Olives, Mount Moriah, and one or two others. 

Just when it was founded is not known, but 
it must have been at a very ancient time, for 
the place was known in the days of Abraham 
as the city of Salem. Years afterward, the 
Israelites, making- their conquering way 
through the land of Canaan, under Joshua, 
took a part of it. This was about 1,444 years 



267 



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THE COMPREHENSIVE ANALYSIS 



JERUSALEM 



before the birth of Christ. Little is heard 
about it thereafter until David's time, when 
he made himself the master of it, and thence- 
forth one of its titles was "the city of David." 
Under the sway of David and Solomon it rose 
rapidly in beauty, splendor, and power, and 
even after the division of the race of the 
Jews into two kingdoms it continued to be 
the great Jewish city. When the decline of 
Hebrew power set in, the magnificent place 
attracted the eye of the Babylonians and 
Assyrians, although it fell first to the Egyp- 
tians. After this event (B.C. 970) it went 
through various fortunes, and in B.C. 588 it 
was captured after a three years' siege by the 
forces of Nebuchadnezzar, the king of Baby- 
lon, who almost destroyed it. After the fall 
of the Babylonian empire, at the hands of the 
conquering Persians, Jerusalem began to see 
better days. The Persian kings permitted 
such of the exiled Jews as desired to return 
to their holy city, the Temple was rebuilt, and 
it seemed that the place was well on its way 
to recover its glory. Even under Alexander 
the Great it was permitted to go unmolested, 
although that conqueror originally intended to 
destroy it for its loyalty to the Persians, whom 
he had defeated. 

Following Alexander there ensued another 
period of varying fortunes. In about B.C. 
167 Antiochus Epiphanes captured the city, 
plundered it, razed its walls, and set up the 
worship of Jupiter in the Temple. The Mac- 
cabean revolt changed the ownership of the 
city to the Jews once more and they enjoyed 
it for almost a century. Then the Roman 
general, Pompey, took the city, no less than 
12,000 Jews falling in a massacre that re- 
sulted from the capture. Pompey left the 
Temple treasure untouched, but a few years 
later another Roman general, Crassus, re- 
moved them. Shortly after, the Herodian 
family appeared upon the scene, as kings un- 
der the authority of Rome, and once again 
Jerusalem began to take on an air of splendor. 
Under Herod the Great, the Temple was re- 
built even more magnificent in style than it 
had been in Solomon's day, and when Jesus 
was a youth the city was at the very height 
of its grandeur. 

It might almost seem that God permitted 
Jerusalem to grow magnificent beyond its for- 



mer beauty so that its shame and sorrow might 
be the greater. After the rejection of Jesus 
by His own people and His crucifixion the 
vials of the divine wrath were preparing. In 
A.D. 70, about thirty-eight years after the 
tragedy of Golgotha, the Roman general, Ti- 
tus, laid siege to the city. It held out for 
forty-two months — until the inhabitants and 
defenders actually were forced to eat their 
own children for food. Then it fell, and Titus, 
in his wrath, almost wiped it off the face of 
the earth. With this practical destruction of 
the city and the attendant horrors of the siege 
were fulfilled two great prophecies. The first 
(Deuteronomy 38: 57 et seq.) came from the 
lips of Moses more than 1,500 years before, 
and the second Christ's own prophecy that the 
place should be destroyed (Matthew 24 and 
Luke 19: 41-44). How wonderfully this all 
was carried out we see when we learn that 
even the old foundations of the Temple, that 
had stood for more than eleven hundred years, 
were overturned, stone for stone, by the 
treasure-hunting Romans. No one ever will 
know how many persons perished in the siege 
and the assault and the butchery which fol- 
lowed. It was the end of Jerusalem as the 
holy city of the Jews. 

The city's modern history is very eventful. 
For fifty years after the capture of the place 
by Titus it was hardly more than a heap of 
ruins. Then the Romans partially rebuilt it, 
and the Jews made an effort to restore the 
Temple. But God's hand was against such a 
restoration. We are credibly informed that 
mysterious fires broke out at nights and de- 
stroyed such work as had been done and that 
fires even manifested themselves in the founda- 
tions and drove the workmen away. An earth- 
quake also seems to have added its "Thou 
shalt not" to the rebuilding of the edifice 
Christ said should be destroyed. The history 
of the city is almost a blank from the time 
of Titus to that of Emperor Constantine. 
This prince, his interest awakened by his ex- 
ceedingly pious mother, the Empress Helena, 
gave the place much attention, and in A.D. 
335 a magnificent church was built on the 
supposed site of the Holy Sepulchre. During 
the following three hundred years the city 
gradually reassumed some of its old glory and 
beauty. In A.D. 614 the Persians captured 



268 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



it, and in 6^6 the Arabians obtained posses- 
sion. 

From this date onward to the year looo 
Jerusalem enjoyed a period of quiet and peace. 
Then the wars known as the Crusades broke 
out. On one side were the Christians from 
Europe fighting for the recovery of the Holy 
Sepulchre, while on the other were the Mos- 
lems, or followers of Mohammed. In 1099, 
after a siege of forty days, the Christians, 
imder Godfrey of Bouillon, took the city by 
storm and a dreadful massacre followed. A 
kingdom was set up, with Godfrey as king. 
This monarchy lasted eighty-eight years. 
Then the Moslems got possession again, and 
since then they have managed to retain it, 
save for one or two short periods which are 
of little historical importance. 

The present population of the city is about 
60,000, about half of which are Jews. It is 
only a ghost of the splendid city which it was 
in its glory. Yet thousands of Christians visit 
it yearly to make pious pilgrimages to the 
place wherein the Master once trod. 

JESUS. (See Christ, God, Holy Ghost, 
Trinity, etc.) 

Je'sus — the ordinary- designation of the 
incarnate Son of God and Saviour of man- 
kind, being the English form of the Greek 
version of the Hebrew name Joshua or Jeshua. 
This name originally was Jehoshua, meaning 
"Saviour" or "Help of Jehovah," but was ab- 
breviated to the forms given above. Jesus 
was the Lord's proper name, just as David, 
or Paul, or John, or Mark were the proper 
names of the men who bore them. Christ is 
an official title, just as are the titles "the Bap- 
tist," "the Apostle," or "the King." To dis- 
tinguish Him from other persons who bore 
the same name, it not being an uncommon one 
among the Hebrews, He is often called Jesus 
of Nazareth. The present article will deal 
with His human life, teachings, and work. 
They are the subjects of the New Testament, 
and form the historical and doctrinal founda- 
tions of Christianity. The gospels of Mat- 
thew, Mark, Luke, and John do not tell all 
of His life in detail, but seek to give a general 
picture. Each writer viewed it from a dif- 
ferent point, and one often saw things others 
did not. John, for instance, devotes a great 



amount of his gospel to the last three months 
of His life. So far as is known the order in 
which they were written is ( i ) Mark's — about 
66 A.D. ; (2) Matthew's — about 70-80 A.D. ; 
(3) Luke's — about 80 A.D. ; (4) John's — 
about 85-96 A.D. 

We cannot be absolutely sure of the date of 
either Jesus' birth or death, because of certain 
confusion which exists regarding the years. 
The most modern research and thought gives 
the probable year of His birth as B.C. 4 and 
that of His death A.D. 30 or 31. The same 
doubt exists as to the duration of His min- 
istry, opinion being divided as to whether it 
was one, two, or three years. After all, these 
things are entirely immaterial and unimpor- 
tant, since it is what He taught and how He 
taught that are the things to be considered, 
rather than the mere questions of months, or 
days, or years. 

Of His family we have almost complete 
record. Joseph and Mary were of the best 
blood of the race of Israel. Yet Joseph was 
not only a poor man but a hard-working one. 
They were of Nazareth in Galilee, where the 
religious air Vv'as much purer than in Judea 
and Jerusalem, where Pharisaism was the 
ruling doctrine. His coming had been proph- 
esied from away back in the past, but the 
Jews, beaten, cowed, and dispersed by their 
powerful enemies, looked not for a Prince of 
Peace. What they expected was a great and 
wonderful soldier and conqueror, who would 
set his heel upon the necks of their foes in- 
stead of winning the world by love and self- 
sacrifice. This was the attitude of a majority 
of the Jevv's up to the very hour of Jesus' 
death, thus fulfilling the Scripture that He 
should be despised and rejected by His own 
people. 

Jesus was born in Bethlehem, a Judean 
town, for the reason that Joseph and Mary 
had gone there to meet the tax-gatherer to be 
enrolled, Joseph being taxed in that town 
because he was of the line of David, and 
therefore accredited to Bethlehem, although 
his place of residence was Nazareth. The 
announcement of God's angel to Mary and 
Joseph of His coming birth took place in Naz- 
areth. No sooner was the babe born that 
trouble began. Three wise men from the East 
appeared before Herod the King, asking 



269 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



where they could find the new-born King of 
the Jews that the}^ might do homage to him. 
This and the stories of the shepherds about 
the celestial music which had greeted the Sav- 
iour's birth — stories that doubtless had reached 
Herod's ears — caused the wicked king to wish 
to slay the babe, in whom he could only see 
a pretender to the throne. To escape Herod, 
Joseph was divinely ordered to take Jesus into 
Egypt until Herod died. 

Of the first thirty years of the Master's life 
we do not know much save the little that Luke 
tells us of His boyhood. After He was twelve 
years old we know nothing with authority ex- 
cept what is inferred in those beautiful words 
of strength and promise in Luke 2: 51 and 
52 : "And he went down with them, and came 
to Nazareth, and was subject unto them: but 
his mother kept all these sayings in her heart. 
And Jesus increased in wisdom and stature, 
and in favour with God and man." These 
few words mean without doubt that in His 
home relations He was a dutiful, obedient son 
and a kind and loving brother, and that out- 
side of His home life He was a good neighbor 
and friend ; that in business relations He was 
faithful ; that as a worker at His trade He 
was skilled, capable, and industrious ; that with 
respect to the state and the political govern- 
ment under which He lived He was a well- 
informed, intelligent, and law-abiding citizen, 
and that He was a close student of the reli- 
gious history and doctrine of the time. His 
habits of Sabbath observance while a boy and 
during His early manhood were doubtless 
similar to those of the good Sunday-school 
scholar and Christian of the present time. 

There is also little doubt but that He fol- 
lowed Joseph's trade of carpenter and sup- 
ported His mother after Joseph's death, which 
seems to have occurred during His later youth. 
All the years concerning which the gospels 
are silent were years of preparation for the 
ministry which was to end in the Great Sac- 
rifice upon Calvary. Whether He knew what 
His mission Avas to be we know not. It may 
have been that He knew ; it may have been 
that it was revealed to Him on the coming of 
John the Baptist. Either way, His obedience 
to the will of His Father is a beautiful thing 
to contemplate. 

With His baptism began the work for 



which He was sent. First He was tempted. 
Put to the proof He proved steadfast. Then 
He called His first disciples and set about that 
marvelous work of which it is said : "He went 
about doing good." His first miracle was 
performed at Cana in Galilee, where, at a 
wedding feast, He turned water into wine. 
Following this was a season of healing and 
preaching, but His first great utterance of 
which we have a complete account was the 
Sermon on the Mount. Wonderful as it was, 
still greater things were to come in the para- 
bles. Next came the choice of the twelve and 
their sending forth to preach the word. This 
led up to the feeding of the thousands and the 
breaking of the news to the disciples that He 
was to sufifer death, with which was coupled 
the announcement of the founding of His 
Church. Six days later came the Transfigu- 
ration, and then the disciples, if indeed they 
needed proof, knew that the Man they fol- 
lowed was truly the Son of God. But much 
more was to come before He was to be sac- 
rificed. Twice more was He to foretell his 
passion, many more parables was He to utter, 
many more sick were to feel His healing 
touch, and much more good was he to do. 

At last came the time. He and His dis- 
ciples went up to Jerusalem to the Passover 
knowing what was to happen. He entered 
the holy city in triumph ; only seven days 
later He departed from it carrying His cross 
to the place where He was to die. During 
that time He was not idle. There was much 
to be done and little time in which to do it. 
But it was done, and at last the departing 
Master sat in a little upper room eating a 
farewell meal with His followers. There he 
instituted the beautiful ordinance by which 
Christians partake symbolically of His body 
and blood in memory of Him and to their 
spiritual sustenance, and promised to send 
them the Comforter. Events now trod upon 
each other's heels. The betrayal, Peter's de- 
nial, the trials before the Sanhedrin and Pilate, 
the condemnation, and finally the agony on 
Calvary succeeded each other. Dead — but 
living in the sense that His sacrifice of Him- 
self for man was never to perish and to ben- 
efit the human race for all time — they laid 
Him in the sepulchre, from which on the third 
day He arose. Ten times thereafter He ap- 



I 



II 



270 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



peared to His people and forty days after His 
resurrection He ascended into Heaven, leav- 
ing the work He had begun and the Church 
He had founded to be carried on by the de- 
voted band of men He had left behind. 

Considering Jesus simply in His character 
as a man and a teacher we cannot but be as- 
tounded at the marvelous character of His 
work. In the course of a ministry which cer- 
tainly could not have extended over a longer 
period than thirty months, we find that he 
overturned a system of ethics that had en- 
dured for nearly two thousand years, revised 
and purified the world's old and diseased code 
of morals, gave the death-blow to paganisms, 
and set up His own ethics, morals, and reli- 
gion to the extent that they will stand for all 
time without change. And these three things 
— ethics, morals, and religion — are of such a 
character that they are not only good for one 
race of men but for all races, and not only 
intended for yesterday but for to-morrow as 
well as for to-day. By the old systems men 
could live or they could die. By the systems 
that Jesus laid down men can do both equally 
well, for beyond the grave they have the hope 
of everlasting life and the promise of salva- 
tion by remission of sin through His blood. 

Strange as it may seem, every tangible evi- 
dence of Him has passed from the world. 
Nothing of Him has endured save His re- 
demption of us. His promises to tis. His com- 
mands to us, and the Church He gave us. 
We do not know what His face looked like ; 
we do not know the actual spot of His birth- 
place ; His home in Nazareth is gone ; we are 
not sure just where Calvary is ; we do not 
know whether the sepulchre in which He was 
laid still exists. All these things are hidden 
from us — doubtless by divine intention. God 
would have us know alone that His Son loved 
and died for us. 

REFERENCES. 

Birth and Infancy. 

Annunciation to Mary: 

And the Angel said unto her, Fear 
not, Mary, for thou hast found favour 
with God. 

And behold, thou shalt conceive in 



thy womb, and bring forth a son, and 
shalt call his name Jesus. 

He shall be great, and shall be called 
the son of the Highest, and the Lord 
God shall give unto him the throne of 
his father David. 

And he shall reign over the house of 
Jacob for ever, and of his kingdom there 
shall be no end. (Luke i : 30-33.) 

Annunciation to Joseph: 

And Joseph also went up from Gali- 
lee, out of the city of Nazareth, into 
Judsea, unto the city of David, which is 
called Bethlehem, (because he was of 
the house and lineage of David,) 

To be taxed with Mary his espoused 
wife, being great with child. 

And so it was, that while they were 
there, the days were accomplished that 
she should be delivered. 

And she brought forth her firstborn 
son, and wrapped him in swaddling 
clothes, and laid him in a manger, be- 
cause there was no room for them in 
the Inn. (Luke 2: 4-7.) 

Annunciation to the Shepherds: 

And the Angel said imto them. Fear 
not: For behold, I bring you good ti- 
dings of great joy, which shall be to all 
people. 

For unto you is born this day, in the 
city of David, a Saviour, which is Christ 
the Lord. 

And this shall be a sign unto you ; ye 
shall find the babe wrapped in swad- 
dling clothes lying in a manger. 

And suddenly there was with the 
Angel a multitude of the heavenly host 
praising God, and saying, 

Glory to God in the highest, and on 
earth peace, good will toward men. 

And it came to pass, as the Angels 
were gone away from them into heav- 



271 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



en, the shepherds said one to another, 
Let us now go even unto Bethlehem, 
and see this thing which is come to 
pass, which the Lord hath made known 
unto us. 

And they came with haste, and found 
Mary and Joseph, and the babe lying in 
a manger. (Luke 2: 10-16.) 

Annunciation to the Wise Men: 

Now when Jesus was born in Beth- 
lehem of Judaea, in the days of Herod 
the king, behold, there came Wise men 
from the East to Jerusalem, 

Saying, Where is he that is born 
King of the Jews ? for we have seen his 
Star in the East, and are come to wor- 
ship him. (Matthew 2: i, 2.) 

And when they were departed, be- 
hold, the Angel of the Lord appeareth 
to Joseph in a dream, saying. Arise and 
take the young child, and his mother, 
and flee into Egypt, and be thou there 
until I bring thee word : for Herod will 
seek the young child, to destroy him. 

Wlien he arose, he took the young 
child and his mother by night, and de- 
parted into Egypt : 

And was there until the death of 
Herod, that it might be fulfilled which 
was spoken of the Lord by the Prophet, 
saying. Out of Egypt have I called my 
son. (Matthew 2: 13-15.) 

Boyhood. 

Now his parents went to Jerusalem 
every year, at the feast of the Passover. 

And when he was twelve years old, 
they went up to Jerusalem, after the 
custom of the feast. (Luke 2 : 41, 42.) 

And it came to pass, that after three 
days they found him in the Temple, sit- 
ting in the midst of the Doctors, both 
hearing them, and asking them ques- 



And all that heard him were aston- 
ished at his understanding, and an- 
swers. 

And when they saw him, they were 
amazed : and his mother said unto him, 
Son, why hast thou thus dealt with us? 
Behold, thy father and I have sought 
thee sorrowing. 

And he said unto them, How is it that 
ye sought me? Wist ye not that I must 
he about my Father's business? 

And they understood not the saying 
which he spake unto them. 

And he went down with them, and 
came to Nazareth, and was subject unto 
them : but his mother kept all these say- 
ings in her heart. 

And Jesus increased in wisdom and 
stature, and in favour with God and 
man. (Luke 2: 46-52.) 

Baptism and Ministry. 

But John forbade him, saying, I have 
need to be baptized of thee, and comest 
thou to me ? 

And Jesus answering said unto him, 
Suffer it to he so nozv: for thus it he- 
comet h us to fulfil all righteousness. 
Then he suffered him. 

And Jesus, when he was baptized, 
went up straightway out of the water: 
and, lo, the heavens were opened unto 
him, and he saw the Spirit of God de- 
scending like a dove, and lighting upon 
him: 

And lo a voice from heaven, saying. 
This is my beloved Son, in whom I am 
well pleased. (Matthew 3: 14-17.) 

And he came to Nazareth, where he 
had been brought up: and, as his cus- 
tom was, he went into the synagogue on 
the sabbath day, and stood up for to 
read. 

And there was delivered unto him 
the book of the prophet Esaias. And 



272 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



I 



when he had opened the book, he found 
the place where it was written, 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the gospel to the poor; he hath sent me 
to heal the broken-hearted, to preach 
deliverance to the captives, and recov- 
ering of sight to the blind, to set at lib- 
erty them that are bruised, 

To preach the acceptable year of the 
Lord. 

And he closed the book, and he gave 
it again to the minister, and sat down. 
And the eyes of all them that were in 
the synagogue were fastened on him. 

And he began to say unto them, This 
day is this scripture fulfilled in your 
ears. (Luke 4: 16-21.) 

First Disciples Chosen. 

And so was also James, and John, 
the sons of Zebedee, which were part- 
ners with Simon. And Jesus said unto 
Simon, Fear not; from henceforth thou 
shalt catch men. 

And when they had brought their 
ships to land, they forsook all, and fol- 
lowed him. (Luke 5: 10, 11.) 

Opposition Begins. 

As they went out, behold, they 
brought to him a dumb man possessed 
with a devil. 

And when the devil was cast out, the 
dumb spake: and the multitudes mar- 
velled, saying, It was never so seen in 
Israel. 

But the Pharisees said. He casteth 
out devils through the prince of the 
devils. (Matthew 9: 32-34.) 

Preaching and Healing. 

And Jesus went about all the cities 
and villages, teaching in their syna- 
gogues, and preaching the gospel of the 



kingdom, and healing every sickness 
and every disease among the people. 

But when he saw the multitudes, he 
was moved with compassion on them, 
because they fainted, and were scat- 
tered abroad, as sheep having no shep- 
herd. 

Then saith he unto his disciples. The 
harvest truly is plenteous, but the la- 
bourers are few; 

Pray ye therefore the Lord of the 
harvest, that he will send forth labour- 
ers into his harvest. (Matthew 10: 
35-38.) 

Disciples Sent Forth. 

And when he had called unto him 
his twelve disciples, he gave them pow- 
er against unclean spirits, to cast them 
out, and to heal all manner of sickness 
and all manner of disease. (Matthew 
11: I.) 

Church Established. 

And Simon Peter answered and said. 
Thou art the Christ, the Son of the liv- 
ing God. 

And Jesus answered and said unto 
him, Blessed art thou, Simon Bar-jona: 
for Hesh and blood hath not revealed it 
unto thee, but my Father which is in 
heaven. 

And I say also unto thee. That thou 
art Peter, and upon this rock I will 
build my church; and the gates of hell 
shall not prevail against it. (Matthew 
16: 16-18.) 

Death and Suffering Foretold. 

Then charged he his disciples that 
they should tell no man that he was 
Jesus the Christ. 

From that time forth began Jesus to 
shew unto his disciples, how that he 
must go unto Jerusalem, and suffer 



18 



273 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



many things of the elders and chief 
priests and scribes, and be killed, and 
be raised again the third day. (Mat- 
thew i6: 20, 21.) 

The Transfiguration. 

And after six days Jesus taketh 
Peter, James, and John his brother, and 
bringeth them up into an high moun- 
tain apart. 

And was transfigured before them: 
and his face did shine as the sun, and 
his raiment was white as the light. 
(Matthew 17: i, 2.) 

And as they came down from the 
mountain, Jesus charged them, saying, 
Tell the vision to no man, until the Son 
of man he risen again from the dead. 
(Matthew 17: 9.) 

Last Journey to Jerusalem and Triumphal 
Entry. 

And Jesus going up to Jerusalem 
took the twelve disciples apart in the 
way, and said unto them, 

Behold, we go up to Jerusalem; and 
the Son of man shall be betrayed unto 
the chief priests and unto the scribes, 
and they shall condemn him, to death, 

And shall deliver him to the Gentiles 
to mock, and to scourge, and to crucify 
him: and the third day he shall rise 
again. (Matthew 20: 17-19.) 

On the next day much people that 
were come to the feast, when they heard 
that Jesus was coming to Jerusalem, 

Took branches of palm trees, and 
went forth to meet him, and cried, Ho- 
sanna : Blessed is the King of Israel 
that Cometh in the name of the Lord. 
(John 12: 12, 13.) 

Indicates Judas as Traitor. 

And as they did eat, he said. Verily 
I say unto you, that one of you shall he- 
tray me. 



And they were exceeding sorrowful, 
and began every one of them to say 
unto him, Lord, is it I ? 

And he answered and said. He that 
dippeth his hand with me in the dish, 
the same shall betray me. 

The Son of man goeth as it is writ- 
ten of him: hut woe unto that man by 
whom the Son of man is betrayed! it 
had been good for that man if he had 
not been horn. 

Then Judas, which betrayed him, 
answered and said, Master, is it I? He 
said unto him. Thou hast said. (Mat- 
thew 26: 21-25.) 

Institutes Lord's Supper. 

And as they were eating, Jesus took 
bread, and blessed it, and brake it, and 
gave it to the disciples, and said, Take, 
eat; this is my body. 

And he took the cup, and gave 
thanks, and gave it to them, saying. 
Drink ye all of it; 

For this is my blood of the new tes- 
tament, which is shed for many for the 
remission of sins. (Matthew 26: 26- 
28.) 

The Agony in the Garden. 

Then cometh Jesus with them unto a 
place called Gethsemane, and saith unto 
the disciples. Sit ye here, while I go and 
pray yonder. 

And he took with him Peter and the 
two sons of Zebedee, and began to be 
sorrowful and very heavy. 

Then saith he unto them, My soul is 
exceeding sorrowful, even unto death: 
tarry ye here, and watch zvith me. 

And he went a little farther, and fell 
on his face, and prayed, saying, my 
Father, if it be possible, let this cup pass 
from me: nevertheless not as I will, but 
as thou wilt. 



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THE COMPREHENSIVE ANALYSIS 



JESUS 



And he cometh unto the disciples, 
and findeth them asleep, and saith unto 
Peter, What, could ye not watch with 
me one hour? 

Watch and pray, that ye enter not 
into temptation: the spirit indeed is will- 
ing, but the flesh is weak. 

He went away again the second time, 
and prayed, saying, O my Father, if 
this cup may not pass azvay from me, 
except I drink it, thy will be doite. 

And he came and found them asleep 
again : for their eyes were heavy. 

And he left them, and went away 
again, and prayed the third time, say- 
ing the same words. (Matthew 26: 
36-44-) 

The Betrayal. 

And while he yet spake, lo, Judas, 
one of the twelve, came, and with him 
a great multitude with swords and 
staves, from the chief priests and elders 
of the people. 

Now he that betrayed him gave them 
a sign, saying, Whomsoever I shall 
kiss, that same is he: hold him fast. 

And forthwith he came to Jesus, and 
said. Hail, master; and kissed him. 
(Matthew 26: 47-49.) 

Trial and Condemnation. 

Now the chief priests, and elders, 
and all the council, sought false witness 
against Jesus, to put him to death; 

But found none : yea, though many 
false witnesses came, yet found they 
none. At the last came two false wit- 
nesses, 

And said. This fellow said, I am able 
to destroy the temple of God, and to 
build it in three days. 

And the high priest arose, and said 
unto him, Answer est thou nothing? 
G 2 



what is it which these witness against 
thee? 

But Jesus held his peace. And the 
high priest answered and said unto him, 
I adjure thee by the living God, that 
thou tell us whether thou be the Christ, 
the Son of God. 

Jesus saith unto him. Thou hast said : 
nevertheless I say unto you. Hereafter 
shall ye see the Son of man sitting on 
the right hand of power, and coming in 
the clouds of heaven. (Matthew 26: 

59-64-) 

And when they had bound him, they 
led him away, and delivered him to 
Pontius Pilate the governor. (Mat- 
thew 27: 2.) 

Pilate saith unto them, What shall I 
do then with Jesus which is called 
Christ? They all say unto him. Let 
him be crucified. 

And the governor said. Why, what 
evil hath he done? But they cried out 
the more, saying. Let him be crucified. 

When Pilate saw that he could pre- 
vail nothing, but that rather a tumult 
was made, he took water, and washed 
his hands before the multitude, saying, 
I am innocent of the blood of this just 
person : see ye to it. 

Then answered all the people, and 
said. His blood be on us, and on our 
children. (Matthew 2"/: 22-25.) 

The Crucifixion. 

And they crucified him, and parted 
his garments, casting lots : that it might 
be fulfilled which was spoken by the 
prophet. They parted my garments 
among them, and upon my vesture did 
they cast lots. (Matthew 27: 35.) 

Now when the centurion, and they 
that were with him, watching Jesus, 
saw the earthquake, and those things 
that were done, they feared greatly, say- 



75 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



ing, Truly this was the Son of God. 
(Matthew 27: 54.) 

The Burial. 

When the even was come, there came 
a rich man of Arimathsea, named Jo- 
seph, who also himself was Jesus' dis- 
ciple : 

He went to Pilate, and begged the 
body of Jesus. Then Pilate command- 
ed the body to be delivered. 

And when Joseph had taken the 
body, he wrapped it in a clean linen 
cloth. 

And laid it in his own new tomb, 
which he had hewn out in the rock : and 
he rolled a great stone to the door of 
the sepulchre, and departed. (Mat- 
thew 27: 57-60.) 

The Resurrection. 

And when the sabbath was past, 
Mary Magdalene, and Mary the mother 
of James, and Salome, had bought 
sweet spices, that they might come and 
anoint him. 

And very early in the morning the 
first day of the week, they came unto 
the sepulchre at the rising of the sun. 

And they said among themselves. 
Who shall roll us away the stone from 
the door of the sepulchre? 

And when they looked, they saw that 
the stone was rolled away: for it was 
very great. 

And entering into the sepulchre, they 
saw a young man sitting on the right 
side, clothed in a long white garment; 
and they were affrighted. 

And he saith unto them, Be not af- 
frighted: Ye seek Jesus of Nazareth, 
which was crucified: he is risen; he is 
not here: behold the place where they 
laid him. (Luke 16: 1-6.) 



Appearances After Resurrection and Be=» 
fore Ascension. 

1. To Mary Magdalene: 

Now when Jesus was risen early the 
first day of the week, he appeared first 
to Mary Magdalene, out of whom he 
had cast seven devils. (Mark 16: 9.) 

(See also John 20: 11-18.) 

2. To Other Women: 

And as they went to tell his disciples, 
behold Jesus met them, saying. All 
hail. And they came and held him by 
the feet, and worshipped him. 

Then said Jesus unto them, Be not 
afraid: go tell my brethren that they 
go into Galilee, and there shall they see 
me. (Matthew 28: 9, 10.) 

3. To Two Disciples Near Emmaus: 

After that he appeared in another 
form unto two of them, as they walked, 
and went into the country. (Mark 16: 
12.) 

(See also Luke 24: 13-28.) 

4. To Simon: 

Saying, The Lord is risen indeed, 
and hath appeared to Simon. (Luke 
24: 34.) 

5. To Ten Apostles: 

And as they thus spake, Jesus him- 
self stood in the midst of them, and 
saith unto them, Peace he unto you. 
(Xuke 24: 36.) 

(See also John 20: 19-23.) 

6. To Eleven Apostles: 

Afterward he appeared unto the 
eleven as they sat at meat, and up- 
braided them with their unbelief and 
hardness of heart, because they believed 
not them which had seen him after he 



was risen. 



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JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



And he said unto them, Go ye into all 
the world, and preach the gospel to ev- 
ery creature. 

He that believeth and is baptised 
shall he saved; but he that believeth not 
shall be damned. 

And these signs shall follow them 
that believe; In my name shall they cast 
out devils; they shall speak with nezv 
tongues; 

They shall take up serpents; and if 
they drink any deadly thing, it shall not 
hurt them; they shall lay hands on the 
sick, and they shall recover. (Mark i6: 
14-18.) 

(See also John 20: 26-29.) 

7. To Disciples at Sea of Tiberias: 

After these things Jesus shewed him- 
self again to the disciples at the sea of 
Tiberias; and on this wise shewed he 
himself. (John 21 : i.) 

(See remainder of chapter.) 

8. To Disciples on a Mount in Galilee: 

Then the eleven disciples went away 
into Galilee, into a mountain where 
Jesus had appointed them. 

And when they saw him, they wor- 
shipped him: but some doubted. 

And Jesus came and spake unto 
them, saying. All power is given unto 
me in heaven and in earth. 

Go ye therefore, and teach all na- 
tions, baptizing them in the name of 
the Father, and of the Son, and of the 
Holy Ghost: 

Teaching them to observe all things 
whatsoever I have commanded you: 
and, lo, I am with you alway, even unto 
the end of the world. (Matthew 28: 
16-20.) 

9. To joo at Once: 

After that, he was seen of above five 
hundred brethren at once; of whom the 



greater part remain unto this present, 
but some are fallen asleep, (i Corin- 
thians 15 : 6.) 

10. To James: 

After that, he was seen of James; 
then of all the apostles, (i Corin- 
thians 15:7.) 

The Ascension. 

And he led them out as far as to 
Bethany, and he lifted up his hands, and 
blessed them. 

And it came to pass, while he blessed 
them, he was parted from them, and 
carried up into heaven. (Luke 24: 50, 

5I-) 

Appearances After Ascension. 

1. To Stephen: 

But he, being full of the Holy Ghost, 
looked up stedfastly into heaven, and 
saw the glory of God, and Jesus stand- 
ing on the right hand of God, 

And said, Behold, I see the heavens 
opened, and the Son of man standing 
on the right hand of God. (Acts 7: 
55. 56.) 

2. To Paul: 

And last of all he was seen of me 
also, as of one born out of due time. 
(i Corinthians 15: 8.) 

3. To John: 

And I turned to see the voice that 
spake with me. And being turned, I 
saw seven golden candlesticks; 

And in the midst of the seven candle- 
sticks one like unto the Son of man, 
clothed with a garment down to the 
foot, and girt about the paps with a 
golden girdle. (Revelation i: 12, 13.) 

Jesus' Teaching. 

Preaches repentance at Galilee, Matthew 
4: 17; at Nazareth. Luke 4: 16-19. 



277 



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THE COMPREHENSIVE ANALYSIS 



JESUS 



Preaches the gospel of the kingdom, Mat- 
thew 4: 23; Mark i : 14. 

Testimony concerning John the Baptist, 
Matthew 11: 7; Luke 7: 24; 20: 4. 

Preaches respecting the Father and the Son 
to the Jews, John 5; 8: 18, 42; 10: 15; 12: 
2;^ ; on the bread of Hfe, John 6 : 26 ; on the 
seed of Abraham, John 8: 21; on the tradi- 
tions of the elders, Matthew 15: i ; Mark 7:1. 

Answers Pharisees, Matthew 12: 38; 16: 
i; Mark 8: 11; Luke 11: 16; 12: 54; John 
2: 18. 

Lesson to disciples on humility, John 13: 
14-16. 

Teaches Scribes and Pharisees, Matthew 
2^; Mark 12; Luke 11: 37; 20: 45. 

Prophesies destruction of Jerusalem, etc., 
Matthew 24; Mark 13; Luke 13: 34; 17: 20; 
19: 41; 21. 

Invites weary to rest, Matthew 11 : 23. 

Talks on suffering for the Gospel, Matthew 
10 : 27 '' Luke 14 : 26. 

Talks on marriage, Matthew 19; Mark 10. 

riches, Matthew 19: 16; Mark 10: 
17; Luke 12: 13; 18: 18. 

tribute, Matthew 22: 15; Mark 12: 
13 ; Luke 20 : 20. 

resurrection, Matthew 22 : 23 ; 
Mark 12: 18. 

two great commandments, Mat- 
thew 22 : 35 ; Mark 12 : 28. 

widow's mite, Mark 12 : 41 ; Luke 
21 : I. 

watchfulness, Matthew 24 : 42 ; 
Mark 13: 33; Luke 12: 35; 21: 

34- 
last judgment, Matthew 25: 31. 
faith, Matthew 8. 
those who follow him, Luke 9 : 2y 

57- 
fasting, Matthew 9: 14; Mark 2: 

18; Luke 5: 32. 
blasphemy, Matthew 12: 31; Mark 

3: 28; Luke II : 15. 
His brethren, Matthew 12: 46; 

Mark 3: 31 ; Luke 8: 19. 

Sermon on the Mount — Matthew 5, 6, and 7. 
Contains — The Beatitudes (those who are 
blessed), 5: 5-1 1; salt of the earth, 5: 13; 
light of the world, 5: 14; righteousness of the 
Scribes and Pharisees, 5 : 20 ; anger, 5 : 22 ; 



"thou fool," 5 : 22 ; reconciliation, 5 : 24 ; adul- 
tery, 5 : 27 ; the hand and the eye, 5 : 29, 30 ; 
divorce, 5 : 32, 33 ; oaths, 5 : 33 ; eye for an 
^y^> 5 • 38 ; love to neighbor and enemy, 5 : 
43 ; perfection, 5 : 48 ; almsgiving, 6 : i ; 
prayer, 6: 5-7; Lord's Prayer, 6: 9-13; fast- 
ing, 6: 16; treasure on earth and in heaven, 
6: 19-21 ; evil eye, 6: 23; two masters, 6: 24; 
God and Mammon, 6 : 24 ; taking thought, 6 : 
25-33; seeking kingdom of God, 6: 231 judg- 
ing not, 7: 1-3; ask, seek, find, 7: 7-1 1; 
straight gate, 7: 13; false prophets, 7: 15; 
grapes, thorns, figs, thistles, 7: 16-20; good 
and bad trees, 7: 17; hearers and doers, 7: 
23, 24 ; house on sand and house on rock, 7 : 
24-27. 

Jesus' Parables. 

Of wise and foolish builders, Matthew 7 : 24- 

27. 
children of the bridechamber, Matthew 9: 

15; Luke 5: 34, 35. 
new cloth and old garment, Matthew 9: 

13; Luke 5: 26. 
new wine and new bottles, Matthew 9 : 17. 
unclean spirit, Matthew 12 : 43. 
sower, Matthew 13: 3-9, 18-23; Luke 8: 

5-15- 
the tares, Matthew 13: 24-43. 
mustard seed, Matthew 13: 31, 32; Luke 

13: 19. 
leaven, Matthew 13: 23- 
hidden treasure, Matthew 13: 44. 
pearl of great price, Matthew 13 : 45, 46. 
net cast into the sea, Matthew 13 : 47-50. 
meats defiling not, Matthew 15: 10-15. 
unmerciful servant, Matthew 18: 23-35. 
hired laborers, Matthew 20: 1-16. 
the two sons, Matthew 21 : 28-32. 
the wicked husbandmen, Matthew 21 : 

33-45- 
marriage of the king's son, Matthew 22 : 

2-14. 
the fig tree, Matthew 24: 32-34. 
man of the house watching, Matthew 24: 

43- 
faithful and evil servants, Matthew 24: 

45-51- 
the ten virgins, Matthew 25 : 1-13. 
the talents, Matthew 25: 14-30. 
kingdom divided against itself, Mark 3 : 

24. 



278 



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THE COMPREHENSIVE ANALYSIS 



JESUS 



Jesus' Parables (continued). 

Of house divided against itself, Mark 3: 25. 
strong man armed, Mark 3 : 27 ; Luke 1 1 : 

21. 
seed growing secretly, Mark 4: 26-29. 
the lighted candle, Mark 4: 21 ; Luke 11 : 

33-36. 
man taking a far journey, Mark 13: 34- 

blind leading the blind, Luke 6 : 39. 

the beam and the mote, Luke 6: 41, 42. 

the tree and its fruit, Luke 6: 43-45. 

creditor and debtors, Luke 7: 41-47. 

the good Samaritan, Luke 10: 30-37. 

the friend at midnight, Luke 11 : 5-9. 

the rich fool, Luke 12: 16-21. 

the cloud and the wind, Luke 12: 54-57. 

the barren fig tree, Luke 13 : 6-9. 

chief seats at the feast, Luke 14: 7-1 1. 

builder of a tower, Luke 14: 28-30, 2iZ- 

the king going to war, Luke 14: 31-33. 

the savor of salt, Luke 14: 34, 35. 

the lost sheep, Luke 15: 3-7. 

the lost piece of silver, Luke 15: 8-10. 

the prodigal son, Luke 15: 11-32. 

the unjust steward, Luke 16: 1-8. 

the rich man and Lazarus, Luke 16: 19-31. 

unprofitable servant, Luke 17: 7- 

importunate widow, Luke 18: 1-8. 

the Pharisee and the Publican, Luke 18 : 

9-14. 
the pounds, Luke 19: 12-27. 
the Bread of Life, John 6: 47. 
the Good Shepherd, John 10: 1-6. 
the Vine and the branches, John 15: 1-5. 

Jesus' Miracles. 

Water turned into wine, John 2 : 6-10. 
Nobleman's son healed, John 4: 46-53. 
Centurion's servant healed, Matthew 8: 5- 

13- 

Draughts of fishes, Luke 5 : 4-6; John 21 : 6. 

Devils cast out, Matthew 8: 28-32; 9: 32, 
33; 15: 22-28; 17: 14-18; Mark i: 23-27. 

Peter's mother-in-law healed, Matthew 8 : 

14, 15- 

Lepers cleansed, Matthew 8:3; Luke 17 : 

14. 

Paralytic healed, Mark 2: 3-12. 

Withered hand restored, Matthew 12 : 10- 

13- 

Impotent man healed, John 5 : 5-9. 



Dead raised to life, Matthew 9: 18, 19; 9: 
23-25; Luke 7: 12-15; John 11: 11-44. 

Issue of blood stopped, Matthew 9: 20-22. 

Blind restored to sight, Matthew 9: 27-30; 
Mark 8: 22-25; John 9: 1-7. 

The deaf and dumb cured, Mark 7: 32-35. 

The multitude fed, Matthew 14: 15-21 ; 15: 

32-38. 

Walking on the sea, Matthew 14 : 25-27. 

The tribute money, Matthew 17: 27. 

The tempest stilled, Matthew 8: 23-26; 
Mark 4 : 37 ; Luke 8 : 23. 

Sudden arrival of ship, John 6; 21. 

Woman healed of infirmity, Luke 13: 11-13. 

Dropsy cured, Luke 14: 2-4. 

Fig tree blighted, Matthew 21 : 19. 

Malchus healed, Luke 22: 50, 51. 

Miracles performed before the messengers 
of John, John 7: 21, 22. 

Different diseases healed, Matthew 4: 23, 
24; 14: 14; 15 : 30; Mark i : 34; Luke 6: 17, 
19. 

Character of Jesus. 

Holy: 

And the angel answered and said 
unto her, The Holy Ghost shall come 
upon thee, and the power of the High- 
est shall overshadow thee: therefore 
also that holy thing which shall be born 
of thee shall be called the Son of God. 
(Luke i: 35.) 

For of a truth against thy holy child 
Jesus, whom thou hast anointed, both 
Herod, and Pontius Pilate, with the 
Gentiles, and the people of Israel, were 
gathered together. (Acts 4: 27.) 

And to the angel of the church in 
Philadelphia write; These things saith 
he that is holy, he that is true, he that 
hath the key of David, he that openeth, 
and no man shutteth ; and shutteth, and 
no man openeth. (Revelation y. J.^ 

Righteous: 

He shall see of the travail of his soul, 
and shall be satisfied : by his knowledge 
shall my righteous servant justify 



!79 



JESUS 



THE COMPREHENSIVE ANALYSIS 



JESUS 



many; for he shall bear their iniquities. 
(Isaiah 53: 11.) 

Thou hast loved righteousness, and 
hated iniquity; therefore God, even thy 
God, hath anointed thee with the oil of 
gladness above thy fellows. (Hebrews 
i: 9.) 

Good: 

And, behold, one came and said unto 
him, Good Master, what good thing 
shall I do, that I may have eternal life? 
(Matthew 19: 16.) 

Faithful: 

And righteousness shall be the girdle 
of his loins, and faithfulness the girdle 
of his reins. (Isaiah 11 : 5.) 

Faithful is he that calleth you, who 
also will do it. ( i Thessalonians 5 : 24.) 

True: 

And the Word was made flesh, and 
dwelt among us, (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth. 
(John i: 14.) 

He that speaketh of himself seeketh 
his own glory: but he that seeketh his 
glory that sent him, the same is true, 
and no unrighteousness is in him. 
(John;: 18.) 

And we know that the Son of God is 
come, and hath given us an under- 
standing, that we may know him that is 
true, and we are in him that is true, 
even in his Son Jesus Christ. This is 
the true God, and eternal life. ( i John 
5: 20.) 

Just: 

Rejoice greatly, O daughter of Zion; 
shout, O daughter of Jerusalem: be- 
hold, thy King cometh unto thee: he is 
just, and having salvation; lowly, and 
riding upon an ass, and upon a colt the 
foal of an ass. (Zechariah 9:9.) 



/ can of mine own self do nothing: as 
I hear, I judge: and my judgment is 
just; because I seek not mine own will, 
but the will of the Father zvhich hath 
sent me. (John 5: 30.) 

And he said. The God of our fathers 
hath chosen thee, that thou shouldest 
know his will, and see that Just One, 
and shouldest hear the voice of his 
mouth. (Acts 22: 14.) 

Guileless: 

And he made his grave with the 
wicked, and with the rich in his death; 
because he had done no violence, neither 
was any deceit in his mouth. (Isaiah 

53:9-) 

Who did no sin, neither was guile 

found in his mouth. ( i Peter 2 : 22. ) 

Sinless: 

For he hath made him to be sin for 
us, who knew no sin; that we might be 
made the righteousness of God in him. 
(2 Corinthians 5: 21.) 

Spotless: 

But with the precious blood of Christ, 
as of a lamb without blemish and with- 
out spot, (i Peter i: 19.) 

Innocent: 

Saying, I have sinned in that I have 
betrayed the innocent blood. And they 
said. What is that to us? see thou to 
that. (Matthew 27: 4.) 

Undeiiled: 

For such an high priest became us, 
who is holy, harmless, undefiled, sep- 
arate from sinners, and made higher 
than the heavens. (Hebrews 7: 26.) 

Obedient to the Father: 

Jesus saith unto them, My meat is to 
do the will of him that sent me, and to 
finish his work. (John 14: 34.) 



\\ 



280 



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THE COMPREHENSIVE ANALYSIS 



JESUS 



// ye keep my commandments, ye 
shall abide in my love; even as I have 
kept my Father's commandments , and 
abide in his love. (John 15: 10.) 

Subject to Earthly Parents: 

And he went down with them, and 
came to Nazareth, and was subject unto 
them: but his mother kept all these 
sayings in her heart. (Luke 2: 51.) 

Zealous: 

And he said unto them. How is it that 
ye sought m,e? wist ye not that I must 
be about my Father's business f (Luke 
2:49.) 

Meek and Lowly: 

He was oppressed, and he was afflict- 
ed, yet he opened not his mouth : he is 
brought as a lamb to the slaughter, and 
as a sheep before her shearers is dumb, 
so he openeth not his mouth. (Isaiah 

53: 7-) 

Take my yoke upon you, and learn of 

me: for I am meek and lowly in heart: 

and ye shall Und rest unto your souls. 

(Matthew 11 : 29.) 

Resigned: 

Saying, Father, if thou be willing, 
remove this cup from, me: nevertheless 
not my will, but thine, be done. (Luke 
22: 42.) 

L ongsu ifering : 

Howbeit for this cause I obtained 
mercy, that in me first Jesus Christ 
might shew forth all longsuffering, for 
a pattern to them which should here- 
after believe on him to life everlasting, 
(i Timothy i : 16.) 

Compassionate : 

He shall feed his flock like a shep- 
herd : he shall gather the lambs with his 
arm, and carry them in his bosom, and 



shall gently lead those that are with 
young. (Isaiah 40: 11.) 

Then Jesus called his disciples unto 
him, and said, / have compassion on the 
multitude, because they continue with 
me now three days, and have nothing to 
cat: and I will not send them azvay fast- 
ing, lest they faint in the way. (Mat- 
thew 15: 32.) 

And when the Lord saw her, he had 
compassion on her, and said unto her, 
Weep not. (Luke 7: 13.) 

And when he was come near, he be- 
held the city, and wept over it. (Luke 
19:41.) 

« 

Benevolent: 

And Jesus went about all Galilee, 
teaching in their synagogues, and 
preaching the gospel of the kingdom, 
and healing all manner of sickness and 
all manner of disease among the peo- 
ple. (Matthew 4: 23.) 

How God anointed Jesus of Nazareth 
with the Holy Ghost and with power: 
who went about doing good, and heal- 
ing all that were oppressed of the devil ; 
for God was with them. (Acts 10: 38.) 

Loving: 

Now before the feast of the passover, 
when Jesus knew that his hour was 
come that he should depart out of this 
world unto the Father, having loved 
his own which were in the world, he 
loved them unto the end. (John 13: 

I-) 

Greater love hath no man than this, 
that a man lay down his life for his 
friends. (John 15: 13.) 

Humble: 

For whether is greater, he that sit- 
teth at meat, or he that serveth? is not 
he that sitteth at meat? but I am among 
you as he that serveth. ( Luke 22 : 27. ), 



28] 



JEWS 



THE COMPREHENSIVE ANALYSIS 



JEWS 



And being found in fashion as a man, 
He humbled himself, and became obe- 
dient unto death, even the death of the 
cross. (Philippians 2:8.) 

Self-denying: 

And Jesus saith unto him, The foxes 
have holes, and the birds of the air have 
nests; but the Son of man hath not 
where to lay his head. (Matthew 8: 
20.) 

For ye know the grace of our Lord 
Jesus Christ, that, though he was rich, 
yet for your sakes he became poor, that 
ye through his poverty might be rich. 
(2 Corinthians 8: 9.) 

Forgiving: 

Then said Jesus, Father, forgive 
them; for they know not what they do. 
And they parted his raiment, and cast 
lots. (Luke 23: 34.) 

JEWS. (See Israel, Israelites, Judah, etc.) 

Jews. The word "]tW is a corruption 
of the word "Judah" and seems to have been 
applied first to the people of the tribe of Judah, 
and thence to the Israelite race in general. It 
is first found in the Bible in 2 Kings 16: 6. 
The history of the Jews, as a people, is of 
very great interest. It may be said to have 
begun with the emigation of Abraham from 
Ur about the year 2000 B.C. He went into 
Palestine, leading a nomadic life, which was 
followed by his descendants for several gen- 
erations, a very numerous tribe being finally 
built up. About the year 1700 B.C. the race 
removed itself to Egypt, and promptly fell 
under the yoke of the Egyptians, although at 
first their condition was extremely good by 
reason of the power exercised by Joseph. The 
Pharaoh finally turned the Jews into a race 
of slaves, forcing them to various sorts of la- 
bor, chief of which was work on the vast build- 
ings he was erecting. But a deliverer was 
raised up for them in the person of Moses. 
About the year 1400 B.C. they succeeded in 
escaping from the land of their oppression. 
By this time they numbered several millions 



of people and were divided into twelve tribes. 
Led by Moses, they marched forth into the 
wilderness to the east of Egypt, receiving at 
Sinai the law of the Ten Commandments and 
a statement of the general policy that was to 
be pursued by them as a nation. A sacrificial 
system was set up and a priesthood developed, 
the whole forming a theocratic government 
of the strongest kind. For a period of forty 
years the race kept to the wilderness, devel- 
oping itself for the career of conquest it was 
to enter upon in Palestine. This large and 
fine country was in possession of many war- 
like tribes, and the business of turning them 
out occupied a long period of years. Moses 
having died before this period, the leadership 
was in the hands of Joshua, a soldier of great 
capabilities. The conquest, however, was not 
completed by arms entirely, for the original 
inhabitants managed to retain a number of 
cities. The tribes settled down to a rather 
loose confederacy under tribal chiefs, grad- 
ually absorbing the alien races, and trusting 
for general government to leaders who were 
called judges. Samuel, the last judge, gave 
the Jews their first king in Saul, and from 
that time to the dispersion the government 
was a monarchy. Under David and Solomon 
the nation reached its greatest strength and 
power. At the latter's death tribal jealousy 
brought about troubles which ended in the 
formation of a second monarchy, the race be- 
ing known as the kingdom of Israel and the 
kingdom of Judah. National unity having 
been lost, the Jews fell an easy prey to the 
neighboring powerful and warlike peoples. 
First the Egyptian and then the Assyrian and 
Babylonian kings subdued the Jews, the latter 
carrying the conquered Israelites into captiv- 
ity. The overthrow of the Babylonian empire 
by the Persians gave the Jews a chance to be- 
come a nation again, but there was no strong 
leader to profit by the opportunity. 

One conqueror after another brought the 
race under subjection, and finally the Roman 
domination destroyed the last hope that a new 
Jewish nation might arise. Other great na- 
tional influences rose, and gradually the Jews 
became dispersed over the face of the earth — 
a people without a land, without a home, and 
driven here and there by persecution, yet al- 
ways believing that the promised Messiah 



282 



JEZEBEL 



THE COMPREHENSIVE ANALYSIS 



JOB 



would come and deliver them from bondage. 
Jesus as a Messiah they could not understand 
because He was a deliverer by peace and gen- 
tleness, whereas they had been taught to look 
for a soldier of the Joshua or David type. 
Therefore they rejected Him. The dispersion 
of the race continued throughout the years of 
the Roman domination and afterwards. Now 
there is not a nation upon earth that does not 
have its Jews. 

No national race is so old as the Jewish 
people, yet none is so widely separated. 
Through it all, however, they have maintained 
their customs and traditions, and, to a certain 
extent, their religion, for the feasts, fasts, and 
rites celebrated in an orthodox Jewish syna- 
gogue to-day are pretty much the same as 
they were twenty-five centuries ago, while 
they still await the coming of the Messiah. 

The Israelites, as a race, have exercised 
a great amount of influence upon the history 
of the world. Not a little of this has been due 
to the persecutions they have endured — and 
probably no other race has suffered so much 
from other races. In all lands and in all ages 
they have been at the mercy of some stronger 
people. This can be noticed even in the pres- 
ent, although most countries now permit the 
Jew full and free citizenship and common 
rights with other subjects or citizens. They 
have given some great men to the world in 
all departments of civilization — science, the 
arts, literature, and especially to commerce, 
business, and finance. In Europe Jewish 
financiers are in almost complete control 
through the great family of the Rothschilds, 
while in this country a vast amount of power, 
political, social, and commercial, is wielded by 
men of the race of Abraham, Isaac, and Jacob. 
But that they ever will become a reunited na- 
tion, with a land and home for themselves, is 
beyond the hopes of the most sanguine and 
optimistic of the race. 

JEZEBEL. 

Jez'e-bel — a form of a Hebrew word 
meaning "chaste." Jezebel was the daughter 
of a king of Tyre and wife of the wicked 
Israelite king, Ahab. She succeeded easily in 
leading him to set up the licentious worship 
of the Tyrian gods, and the pair brought down 
upon Israel the wrath of God. After Ahab's 



death Jezebel assumed the regency for her son 
Joram and later gave him the benefit of her 
wicked counsel. After Joram's death at the 
hands of Jehu she taunted the latter and he put 
her to death. Her name has become a by- 
word for all that is bad and vicious in woman. 
References. — i Kings i6, i8, 19, 21 ; 2 
Kings 9 : 30. 

JOAB. 

Jo'ab — a form of a Hebrew word meaning 
"Jehovah the father." Joab was a nephew of 
David and commander of David';5 army. He 
slew Abner in consequence of a blood-feud 
and later was appointed to the chief command 
of the Jewish forces for bravery displayed at 
the storming of Mount Zion. He was devoted 
to David and showed his loyalty at the most 
critical times. David proved ungrateful, and 
while he lay upon his deathbed Joab cast his 
lot with Adonijah. On the collapse of Adoni- 
jah's rebellion Solomon had Joab killed, de- 
spite the fact that he had taken refuge at the 
temple altar. He was a splendid soldier, but 
most unscrupulous, save where the interests of 
the people and the king were at stake. 

References. — 2 Samuel 3, 8, 14, 18, 19, 20, 
24; I Kings I and 2. 

JOB. 

Job — a form of a Hebrew word meaning 
"returning." Job is the hero of one of the 
most remarkable books of the Bible. He is 
pictured as having been a most devout and 
good man, sorely afflicted by Satan with the 
permission of God as a test of his faith. Job 
complains and takes issue with God. There 
is lengthy argument between Job and his 
friends, the subject of which is how the afflic- 
tions of the righteous and the prosperity of 
the wicked can be consistent with God's jus- 
tice. Job several times challenges God to set- 
tle the question. Another friend, Elihu, takes 
a part in the discussion, showing Job the error 
of his way, and God Himself speaks to Job 
out of a whirlwind. Job sees the enormity of 
his wrongdoings in complaining against the 
Almighty and repents sincerely and fully, 
whereupon God restores him to health and 
riches. 

There has been much debate among Bible 
scholars and students as to the character of 



583 



JOHN 



THE COMPREHENSIVE ANALYSIS 



JONATHAN 



this book, chiefly as to whether Job was an 
historical personage and what was the period 
in which he lived, and what was the period in 
which the work was written. These things 
are not definitely settled and are of small mo- 
ment beside the splendid truths that the book 
itself conveys. There is no question concern- 
ing the high literary character of the book, 
which would be a monument to the literary 
ability of any age. As a work teaching true 
and great lessons and pointing a sublime re- 
ligious moral, Job takes its place among the 
very foremost of Scripture. 

JOHN. 

John — a corruption of the Hebrew name 
Jehohanan, meaning "favored by Jehovah." 
The Bible mentions a number of persons 
named John, chief of whom are John the Bap- 
tist, who, so far as we know, wrote nothing 
that remains to this day ; John the disciple, 
who wrote the gospel and epistles bearing his 
name and the book of Revelation ; and Mark, 
who wrote the Gospel by Mark, and whose 
surname was John. 

I. John the Baptist, "the forerunner of 
Jesus Christ," was the son of Zacharias and 
Elisabeth, who was a cousin of Mary, the 
mother of Jesus. He was six months older 
than his Master. His parents were informed 
by the angel Gabriel of his forthcoming birth. 
He was trained in the most pious and devout 
manner for the remarkable and holy office he 
was destined to fill. In the fullness of time 
he came forth from the desert to take up his 
ministry, garbed like the ancient prophets in 
skins and exhibiting all their austerity of life 
and manner. He called upon the Jews to 
repent, thus preparing the way for the work 
of the Lord. He soon gathered around him 
a number of disciples and went about bap- 
tizing all who came to him. There is no 
question but that John could have given Jesus 
much trouble in the beginning of His min- 
istry had he chosen to assume the higher of- 
fice, but he was faithful to his divine trust, 
and always showed in his talks that he was 
but the messenger of another higher and more 
holy than he. This is clearly set forth when 
he met Jesus, asking baptism at the Master's 
hands in preference to giving it. The re- 
mainder of John's ministry is somewhat ob- 



scure. It is likely, however, that he continued 
in his work subordinate to Jesus. The man- 
ner of his death is well known. He took 
Herod the king to task for marrying his 
brother Philip's wife, Herodias, and the lat- 
ter, in revenge, claimed his head as a reward 
for her daughter's shame in dancing before 
the king and his drunken and debauched court. 
John was forthwith executed by order of 
Herod. 

2. John the disciple, often called "the be- 
loved disciple" because of the special favor 
shown to him by Jesus, was a Galilean fisher- 
man of a well-to-do family. With James 
and Peter he seems to have been chosen for 
many particular and delicate tasks. For a 
long time he seems to have misunderstood the 
nature of the Lord's mission, expecting like 
other Jews that the Master would set up some 
sort of political government or military king- 
dom. The Master loved John for his mild 
and affectionate disposition, although we know 
that at times he could show great zeal and 
impetuosit3\ as, for example, when he want- 
ed to call down fire from heaven. After the 
Ascension he continued to live in Jerusalem, 
and about A.D. 65 he went to Ephesus. From 
there he was exiled to Patmos, but seems to 
have returned to Ephesus before his death. 
All of his writings show a very high degree 
of spirituality and imagination, in strict keep- 
ing with the character of the man as we know 
it from the testimony of others. 

JONAH. 

Jo'nah — a form of a Hebrew word mean- 
ing "dove." Jonah was one of the minor 
prophets. He lived about 840 B.C. 

Reference. — The book of Jonah. 

JONATHAN. 

Jon'a-than — a form of a Hebrew word 
meaning "God-given." Jonathan was the eld- 
est son of Saul and heir to the throne. The 
nobility of his character is shown clearly by 
the readiness with which he surrendered this 
heirship to David, whom he believed to have 
been chosen by God for the kingly dignity. 
A friendship of the most devoted type existed 
between him and David, enduring through the 
terrible days when Saul was seeking David's 
life. After Jonathan's death, David sang his 



284 



JORDAN 



THE COMPREHENSIVE ANALYSIS 



JOSEPH 



eulogy in terms that are unmatched for ex- 
quisite dignity and pathos, and he declared 
that his affection was "wonderful, passing the 
love of women." 

References. — i Samuel 13, 18, 31 ; 2 Sam- 
uel I. 

JORDAN, 

Jor'dan — a form of a Hebrew word mean- 
ing "the descender." Jordan is the name of 
Palestine's chief river, which the Scriptures 
have made one of the most famous streams in 
the world, an importance which is chiefly his- 
toric, for the river itself is neither beautiful 
nor commercially of much value. It rises on 
the slopes of Mount Hermon and flows about 
200 miles, emptying into the Dead Sea. In 
its waters Jesus was baptized, while centuries 
before it marked the end of the wanderings of 
the Israelites, who crossed it to begin the con- 
quest of Canaan. It is mentioned 180 times in 
the Old Testament and 15 times in the New 
Testament. 

JOSEPH. 

Jo'sEPH — a form of a Hebrew word mean- 
ing "he will increase." The Bible contains 
records of ten persons named Joseph, only 
three of whom, however, are of importance : 
(i) Joseph, the son of Jacob; (2) Joseph, the 
husband of Mary, the mother of Jesus; (3) 
Joseph of Arimathea. 

I. Joseph was the first child Rachel bore to 
Jacob. He came into the world about B.C. 
1726, near Damascus. Up to the age of sev- 
enteen we have little or nothing of his history. 
At that time he excited the envy and jealousy 
of his brothers by reason of his father's love, 
and they secretly sold him as a slave to a band 
of Ishmaelites, who took him to Egypt. The 
brothers deluded Jacob into believing the boy 
dead. The Ishmaelites, on reaching Egypt, 
sold Joseph to Potiphar, a high official of the 
government, and he rose to power and influ- 
ence in Potiphar's household. Incurring the 
deep displeasure of Potiphar's wife, Joseph 
was cast into prison, but through the interpre- 
tation of dreams for the governor of the prison 
and for the pharaoh himself, he was released 
and raised to the position of viceroy. Not long 
after this Joseph's brethren came to Egypt, 
and during the course of their stay he made 



himself known to them. The pharaoh, through 
favor to Joseph, told him to invite his family 
to settle in the land, which was done, thus 
laying the foundation for the future bondage 
of the Israelites. He lived many years, taking 
care of his aged father and showering favors 
upon his brothers. 

The character of Joseph is, next to that 
of Jesus, the most lovable and beautiful in 
the Bible. In all the record of him there is 
nothing to justify a word of reproach or crit- 
icism. He had great faith, he was steadfast 
in resistance to temptation, and he constantly 
returned good for evil. Unquestionably he is 
nearer the type of Jesus than any other Bible 
character. 

2. Joseph, the husband of Mary, was the 
son of Heli (or Jacob), and a descendant of 
David. Tradition says that he was well ad- 
vanced in years when Jesus was born, but 
there is no means of verifying this. After the 
birth of Jesus and the return from Egypt, 
Joseph gradually disappears, the last mention 
of him being with reference to the trip to 
Jerusalem, upon which Jesus was found dis- 
puting with the doctors. He is supposed to 
have died a considerable time prior to the 
crucifixion. 

3. Joseph of Arimathea was a wealthy He- 
brew, secretly one of the followers of Jesus. 
After the crucifixion he begged the body of 
the Master from the government and buried 
it in his new private tomb. 

REFERENCES. 
Joseph, the Son of Jacob. 

And she called his name Joseph ; and 
said, The Lord shall add to me another 
son. (Genesis 30: 24.) 

Now Israel loved Joseph more than 
all his children, because he was the son 
of his old age : and he made him a coat 
of many colours. 

And when his brethren saw that their 
father loved him more than all his 
brethren, they hated him, and could not 
speak peaceably unto him. (Genesis 

Z7- 3> 4-) 

Then there passed by Midianites, 



285 



JOSEPH 



THE COMPREHENSIVE ANALYSIS 



JOSEPH 



merchantmen ; and they drew and hf ted 
up Joseph out of the pit, and sold Joseph 
to the Ishmaehtes for twenty pieces of 
silver: and they brought Joseph into 
Egypt. (Genesis 37: 28.) 

And Joseph was brought down to 
Egypt : and Potiphar, an officer of Pha- 
raoh, captain of the guard, an Egyp- 
tian, bought him of the hands of the 
Ishmaelites, which had brought him 
down thither. (Genesis 39: i.) 

And it came to pass, when his master 
heard the words of his wife, which she 
spake unto him, saying. After this man- 
ner did thy servant to me; that his 
wrath was kindled. 

And Joseph's master took him, and 
put him into the prison, a place where 
the king's prisoners were bound: and 
he was there in the prison. 

But the Lord was with Joseph, and 
shewed him mercy, and gave him favour 
in the sight of the keeper of the prison. 
(Genesis 39: 19-21.) 

And Pharaoh said unto his servants, 
Can we find such a one as this is, a man 
in whom the spirit of God is? 

And Pharaoh said unto Joseph, For- 
asmuch as God hath shewed thee all 
this, there is none so discreet and wise 
as thou art : 

Thou shalt be over my house, and ac- 
cording unto thy word shall all my peo- 
ple be ruled: only in the throne will I 
be greater than thou. (Genesis 41 : 
38-40.) 

And the sons of Israel came to bu'y 
corn among those that came: for the 
famine was in the land of Canaan. 

And Joseph was the governor over 
the land, and he it was that sold to all 
the people of the land: and Joseph's 
brethren came, and bowed down them- 
selves before him with their faces to the 
earth. 



And Joseph saw his brethren, and he 
knew them, but made himself strange 
unto them, and spake roughly unto 
them; and he said unto them. Whence 
come ye? And they said, From the 
land of Canaan to buy food. 

And Joseph knew his brethren, but 
they knew not him. (Genesis 42 : 5-8.) 

Then Joseph could not refrain him- 
self before all them that stood by him; 
and he cried. Cause every man to go out 
from me. And there stood no man with 
him, while Joseph made himself known 
unto his brethren. (Genesis 45 : i.) 

And Pharaoh said unto Joseph, Say 
unto thy brethren. This do ye; lade 
your beasts, and go, get you unto the 
land of Canaan; 

And take your father and your 
households, and come unto me: and I 
will give you the good of the land of 
Egypt, and ye shall eat the fat of the 
land. (Genesis 45: 17, 18.) 

And Joseph dwelt in Egypt, he, and 
his father's house: and Joseph lived a 
hundred and ten years. 

And Joseph saw Ephraim's children 
of the third generation: the children 
also of Machir the son of Manasseh 
were brought up upon Joseph's knees. 

And Joseph said unto his brethren, 
I die ; and God will surely visit you, and 
bring you out of this land unto the land 
which he sware to Abraham, to Isaac, 
and to Jacob. (Genesis 50: 22-24.) 

Joseph, the Husband of Mary. 

And Jacob begat Joseph the husband 
of Mary, of whom was born Jesus, who 
is called Christ. (Matthew i: 16.) 

Then Joseph, her husband, being a 
just man, and not willing to make her 
a publick example, was minded to put 
her away privily. 

But while he thought on these things, 



286 



JOSEPH 



THE COMPREHENSIVE ANALYSIS 



JOY 



behold, the angel of the Lord appeared 
unto him in a dream, saying, Joseph, 
thou son of David, fear not to take unto 
thee Mary thy wife: for that which is 
conceived in her is of the Holy Ghost. 
(Matthew i : 19, 20.) 

Then Joseph being raised from sleep 
did as the angel of the Lord had bidden 
him, and took unto him his wife. (Mat- 
thew 1 : 24. ) 

And when they were departed, be- 
hold, the angel of the Lord appeareth 
to Joseph in a dream, saying. Arise, and 
take the young child and his mother, 
and flee into Egypt, and be thou there 
until I bring thee word : for Herod will 
seek the young child to destroy him. 

When he arose, he took the young 
child and his mother by night, and de- 
parted into Egypt. (Matthew 2: 13, 

14.) 
But when Herod was dead, behold, 

an angel of the Lord appeareth in a 

dream to Joseph in Egypt, 

Saying, Arise, and take the young 
child and his mother, and go into the 
land of Israel : for they are dead which 
sought the young child's life. 

And he arose, and took the young 
child and his mother, and came into the 
land of Israel. (Matthew 2: 19-21.) 

Joseph of Arimathea. 

When the even was come, there came 
a rich man of Arimathsea, named Jo- 
seph, who also himself was Jesus' dis- 
ciple : 

He went to Pilate, and begged the 
body of Jesus. Then Pilate command- 
ed the body to be delivered. 

And when Joseph had taken the body, 
he wrapped it in a clean linen cloth, 

And laid it in his own new tomb, 
which he had hewn out in the rock: 
and he rolled a great stone to the door 



of the sepulchre, and departed. (-.Mat- 
thew 27: 57-60.) 

JOSHUA. 

Josh'u-a — a form of the Hebrew word 
"Jehoshua" and one of the earlier forms of 
the name "Jesus." Joshua was the son of 
Nun and the successor of Moses as the leader 
of the Israelites. He was a soldier of un- 
common ability as well as a man eminently 
fitted for the leadership of a people like the 
Jews. He was one of the twelve spies sent 
out to examine the land of Canaan and, with 
Caleb, reserved to enter the land. He led a 
life almost entirely free from blemish, and Is 
regarded as having been of the type of Christ 
He died at a very advanced age. 

References. — Exodus 17, 24, 32, 33 ; Nurr>- 
bers 13, 2j, 34; Deuteronomy i, 3, 34; Joshcta 
1.3-4. 5. 6, 7, 8, 10, 12, 14, 22, 23, 24. 

JOY. 

Joy — that passion or emotion excited by 
the acquisition or the expectation of gobd^ 
pleasure caused by good fortune, or the like^ 
gladness, delight. 

REFERENCES. 
General. 

Then he said unto them, Go yojir 
way, eat the fat, and drink the sweet, 
and send portions unto them for whom 
nothing is prepared : for this day is holy 
unto our Lord : neither be ye sorry ; for 
the joy of the Lord is your strength. 
(Nehemiah 8: 10.) 

Thou wilt shew me the path of life: 
in thy presence is fulness of joy; at thy 
right hand there are pleasures for ever- 
more. (Psalm 16: II.) 

In thy name shall they rejoice all the 
day : and in thy righteousness shall they 
be exalted. (Psalm 89: 16.) 

Let Israel rejoice in him that made 
him: let the children of Zion be joyful 
in their King. (Psalm 149: 2.) 

It shall blossom abundantly, and re- 
joice, even with joy and singing: the 



287 



JOY 



THE COMPREHENSIVE ANALYSIS 



JOY 



•glory of Lebanon shall be given unto it, 
the excellency of Carmel and Sharon, 
they shall see the glory of the Lord, and 
the excellency of our God. (Isaiah 35 : 
•2.) 

Whereas thou hast been forsaken 
and hated, so that no man went through 
thee, I will make thee an eternal excel- 
lency, a joy of many generations. (Isa- 
iah 60: 15.) 

I will greatly rejoice in the Lord, my 
soul shall be joyful in my God; for he 
hath clothed me with the garments of 
salvation, he hath covered me with the 
robe of righteousness, as a bridegroom 
decketh himself with ornaments, and as 
a bride adorneth herself with her jew- 
els. (Isaiah 61 : 10.) 

Notwitlistanding in this rejoice not, 
that the spirits are subject unto you; 
hut rather rejoice, because your names 
are written in heaven. (Luke 10: 20.) 

These things have I spoken unto you, 
that my joy might remain in you, and 
that your joy might be full. (John 15 : 
II.) 

For the kingdom of God is not meat 
and drink; but righteousness, and 
peace, and joy in the Holy Ghost. (Ro- 
mans 14: 17.) 

And ye became followers of us, and 
of the Lord, having received the word 
in much affliction, with joy of the Holy 
Ghost, (i Thessalonians 1:6.) 

Joy of Wicked Is Folly. 

That the triumphing of the wicked is 
short, and the joy of the hypocrite but 
for a moment. (Job 20: 5.) 

Folly is joy to him that is destitute of 
wisdom: but a man of understanding 
walketh uprightly. ( Proverbs 15: 21.) 

And whatsoever mine eyes desired I 
kept not from them, I withheld not my 
heart from any joy; for my heart re- 



joiced in all my labour: and this was 
my portion of all my labour. (Eccle- 
siastes 2: 10.) 

And gladness is taken away, and joy 
out of the plentiful field ; and in the vine- 
yards there shall be no singing, neither 
shall there be shouting: the treaders 
shall tread out no wine in their presses ; 
I have made their vintage shouting to 
cease. (Isaiah 16: 10.) 

Be afflicted, and mourn, and weep: 
let your laughter be turned to mourn- 
ing, and your joy to heaviness. (James 
4:9-) 

Joy Follows Grief. 

For his anger endureth but a mo- 
ment ; in his favour is life : weeping may 
endure for a night, but joy cometh in 
the morning. (Psalm 30: 5.) 

They that sow in tears shall reap in 

joy- 
He that goeth forth and weepeth, 

bearing" precious seed, shall doubtless 

come again with rejoicing, bringing 

his sheaves with him. (Psalm 125: 

5,6.) 

And the ransomed of the Lord shall 
return, and come to Zion with songs 
and everlasting joy upon their heads : 
they shall obtain joy and gladness, and 
sorrow and sighing shall flee away. 
(Isaiah 35: 10.) 

To appoint unto them that mourn in 
Zion, to give unto them beauty for ash- 
es, the oil of joy for mourning, the gar- 
ment of praise for the spirit of heavi- 
ness; that they might be called Trees 
of righteousness, The planting of the 
Lord, that he might be glorified. (Isa- 
iah 61 : 3.) 

Rejoice ye with Jerusalem, and be 
glad with her, all ye that love her: re- 
joice for joy with her, all ye that mourn 
for her. (Isaiah 66: 10.) 



!88 



JOY 



THE COMPREHENSIVE ANALYSIS 



JUDAS 



Then shall the virgin rejoice in the 
dance, both young men and old togeth- 
er, for I will turn their mourning into 
joy, and will comfort them, and make 
them rejoice from their sorrow. (Jer- 
emiah 31 : 13.) 

Verily, verily, I say unto you, That 
ye shall weep and lament, but the world 
shall rejoice: and ye shall be sorrowfid, 
hut your sorrow shall be turned into 
joy. (John 16: 20.) 

As sorrowful, yet alway rejoicing; 
as poor, yet making many rich ; as hav- 
ing nothing, and yet possessing all 
things. (2 Corinthians 6: 10.) 

My brethren, count it all joy when ye 
fall into divers temptations. (James i : 
2.) 

Joy Over Repenting Sinner. 

/ say unto you, that likewise joy shall 
he in heaven over one sinner that re- 
penteth, more than over ninety and nine 
just persons, which need no repentance. 
(Luke 15: 7.) 

Likewise, I say unto you, there is joy 
in the presence of the angels of God 
over one sinner that repenteth. (Luke 
15: 10.) 

Joy in Hymns. 

Speaking to yourselves in psalms and 
hymns and spiritual songs, singing and 
making melody in your heart to the 
Lord. (Ephesians 5: 19.) 

Let the word of Christ dwell in you 
richly in all wisdom; teaching and ad- 
monishing one another in psalms and 
hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Co- 
lossians 3: 16.) 

Is any among you afflicted? let him 
pray. Is any merry? let him sing 
psalms. (James 5: 13.) 



JUDAH. (See David, Israel, Israelites, Jews, 

etc.) 

Ju'dah — a form of a Hebrew word mean- 
ing- "celebrated." Judah was the name of the 
fourth son of Jacob and Leah. It also be- 
came the name of one of the twelve Hebrew 
tribes as well as one of the two kingdoms of 
the Israelites. Judah, Jacob's son, is better 
known to Bible readers than any of the other 
sons of the patriarch except Joseph. He act- 
ed a very manly part in the dealings of the 
brethren with Joseph in Egypt, and took a 
high place in the affairs of the nation. From 
his line descended David and Jesus. 

The kingdom of Judah had its inception 
with the revolt of the ten tribes, but it was 
really a continuation of the kingdom of Saul 
and David. It lasted 487 years, and 133 years 
longer than its larger neighbor, Israel. It 
was more compact and wealthier than Israel 
and should have lasted even longer, but decay 
was caused by the contest between church and 
state, the priesthood gradually depriving the 
king of power. Twice the royal line was al- 
most destroyed in the factional wars. Jeru- 
salem was several times plundered by con- 
querors before the kingdom eventually fell 
into the hands of the Babylonians. 

JUDAS OR JUDE. 

Ju'das or Jude. Judas is the Greek form 
of the Hebrew name Judah, and is borne by 
a number of persons named in the New Testa- 
ment — Judas Lebbeus or Thaddeus, one of 
the apostles ; Judas, surnamed Barsabas ; Judas 
or Jude, named as one of the brothers of the 
Lord ; and Judas Iscariot, who betrayed the 
Lord. We know little about any of them 
save Iscariot. He was a native of Kerioth, 
a village of Judah. He seems to have been 
a man of much ability and strong passions and 
emotions. Just what were the motives that 
led him to the betrayal mankind has never 
been able to solve definitely. We know that 
he was the treasurer of the little company of 
disciples and that he had been guilty of steal- 
ing from the funds. We also know that he 
loved money for the sake of its increase. For 
these reasons it has long been thought that be 
delivered Jesus to the Jews for the double sake 
of hiding his theft and for the reward he 
might gain. On the other hand the price of 



19 



289 



JUDGE 



THE COMPREHENSIVE ANALYSIS 



JUDGE 



betrayal was small — about equal to $19 in 
modern money — and Judas' repentance and 
suicidal remorse are not in consonance with 
the character of a man who would do such a 
deed for the sake of money. We are told 
that Jesus knew who was to betray Him and 
we are also told that He ordered Judas to do 
the thing that he was to do quickly. Many 
critics have thought that Judas held to the 
belief that Jesus should manifest His power 
in some great and miraculous way and become 
the sort of Messiah all Israel expected, that 
he was angry at the meekness and peaceful 
character of the Master and that the whole 
betrayal was a sudden, mad, and impetuous 
act, bitterly regretted when the traitor saw the 
full fruits of it. This view is supported in a 
great measure by the subsequent acts of Judas 
as well as his words. And on the whole, we 
must not forget that the tragedy was des- 
tined by divine will to take place, and that 
in God's infinite wisdom some one had to be 
the instrument for the carrying out of the 
plan for the salvation of the world. 

References. — Matthew 26: 14, 47; Mark 
14: 10, 43; Luke 22: 3, 47; John 13: 26; 
18: 2. 

JUDGE AND JUDGES. 

Judges are frequently mentioned in the 
Bible. In the first place, men who were given 
such a title governed Israel for a period of 
more than 400 years before the days of the 
kings. The system was introduced by Moses. 
They were, for the most part, men of strong 
and upright character and were given wide 
magisterial and military powers. Secondly, 
the Scriptures call attention to the fact that 
judges must exercise the duties of their office 
in becoming manner, that they must not be 
unjust, etc. 

REFERENCES. 

Judges' Functions. 

And let them judge the people at all 
seasons : and it shall be, that every great 
matter they shall bring unto thee, but 
every small matter they shall judge: so 
shall it be easier for thyself, and they 
shall bear the burden with thee. (Ex- 
odus 18: 22.) 



Ye shall do no unrighteousness in 
judgment; thou shalt not respect the 
person of the poor, nor honour the per- 
son of the mighty: but in righteousness 
shalt thou judge thy neighbour. (Le- 
viticus 19: 15.) 

And I charged your judges at that 
time, saying. Hear the causes between 
your brethren, and judge righteously 
between every man and his brother, and 
the stranger that is with him. (Deuter- 
onomy 1 : 16.) 

And said to the judges, Take heed 
what ye do: for ye judge not for man, 
but for the Lord, who is with you in the 
judgment. 

Wherefore now let the fear of the 
Lord be upon you ; take heed and do it : 
for there is no iniquity with the Lord 
our God, nor respect of persons, nor 
taking of gifts. (2 Chronicles 19: 6, 

70 

Unjust Judges. 

And his sons walked not in his ways, 
but turned aside after lucre, and took 
bribes, and perverted judgment. (i 
Samuel 16: 3.) 

Thy princes are rebellious, and com- 
panions of thieves: every one loveth 
gifts, and f olloweth after rewards : they 
judge not the fatherless, neither doth 
the cause of the widow come unto them. 
(Isaiah i : 23.) 

He that justifieth the wicked, and he 
that condemneth the just, even they 
both are abomination to the Lord. 
(Proverbs 17: 15.) 

He that saith unto the wicked, Thou 
art righteous; him shall the people 
curse, nations shall abhor him. (Prov- 
erbs 24: 24.) 

Woe unto them that decree unright- 
eous decrees, and that write grievous- 
ness which they have prescribed; 



290 



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THE COMPREHENSIVE ANALYSIS 



JUDGMENT 



To turn aside the needy from judg- 
ment, and to take away the right from 
the poor of my people, that widows may 
be their prey, and that they may rob 
the fatherless! (Isaiah lo: i, 2.) 

Cautions Respecting Judging. 

Judge not, that ye he not judged. 

For with what judgment ye judge, 
ye shall be judged: and with what meas- 
ure ye mete, it shall he measured to you 
again. (Matthew 7: i, 2.) 

Judge not, and ye shall not he judged: 
condemn not, and ye shall not he con- 
demned: forgive, and ye shall he for- 
given. (Luke 6: 37.) 

Judge not according to the appear- 
ance, hut judge righteous judgment. 
(John 7: 24.) 

Therefore thou art inexcusable, O 
man, whosoever thou art that judgest: 
for wherein thou judgest another, thou 
condemnest thyself; for thou that 
judgest doest the same things. 

But we are sure that the judgment of 
God is according to truth against them 
which commit such things. 

And thinkest thou this, O man, that 
judgest them which do such things, and 
doest the same, that thou shalt escape 
the judgment of God ? ( Romans 2 : 

1-3- ) 

Speak not evil one of another, breth- 
ren. He that speaketh evil of his broth- 
er, and judgeth his brother, speaketh 
evil of the law, and judgeth the law : but 
if thou judge the law, thou art not a 
doer of the law, but a judge. 

There is one lawgiver, who is able to 
save and to destroy: who art thou that 
judgest another? (James 4: 11, 12.) 

JUDGMENT, THE LAST. (See Millen- 
nium, Resurrection, etc.) 

Judgement. The Last Judgment or The 
Day of Judgment or The Great Day or The 



Last Day is the time when, according to the 
teaching of the Bible, Christ will judge the 
world. The character of the occasion as well 
as the nature of Christ's judgment are fully 
set out in Scripture, although not so fully un- 
derstood by mankind, different denominations 
and different minds drawing many different 
conclusions from the references. 

REFERENCES. 

The Last Judgment Foretold. 

Then shall the trees of the wood sing 
out at the presence of the Lord, because 
he Cometh to judge the earth. (i 
Chronicles 16: 33.) 

But the Lord shall endure for ever : 
he hath prepared his throne for judg- 
ment. 

And he shall judge the world in right- 
eousness, he shall minister judgment to 
the people in uprightness. (Psalm 9: 
7,8.) 

Before the Lord; for he cometh, for 
he cometh to judge the earth: he shall 
judge the world with righteousness, 
and the people with his truth. (Psalm 
96:13.) 

I said in mine heart, God shall judge 
the righteous and the wicked : for there 
is a time there for every purpose and 
for every work. (Ecclesiastes 3: 17.) 

For God shall bring every work into 
judgment, with every secret thing, 
whether it be good, or whether it be 
evil. (Ecclesiastes 12: 14.) 

Because he hath appointed a day, in 
the which he will judge the world in 
righteousness by that man whom he 
hath ordained; whereof he hath given 
assurance unto all men, in that he hath 
raised him from the dead. (Acts 17: 

31.) 

In the day when God shall judge the 

secrets of men by Jesus Christ accord- 
ing to my gospel. (Romans 2: 16.) 
For we must all appear before the 



29] 



JUDGMENT 



THE COMPREHENSIVE ANALYSIS 



JUDGMENT 



judg-ment seat of Christ ; that every one 
may receive the things done in his body, 
according to that he hath done, wheth- 
er it be good or bad. (2 Corinthians 
5: 10.) 

And as it is appointed unto men once 
to die, but after this the judgment: 

So Christ was once offered to bear 
the sins of many; and unto them that 
look for him shall he appear the second 
time without sin unto salvation. (He- 
brews 9: 27, 28.) 

But the heavens and the earth, which 
are now, by the same word are kept in 
store, reserved unto fire against the 
day of judgment and perdition of un- 
godly men. (2 Peter 3:7.) 

The Last Judgment Described. 

Our God shall come, and shall not 
keep silence: a fire shall devour before 
him, and it shall be very tempestuous 
round about him. 

He shall call to the heavens from 
above, and to the earth, that he may 
judge his people. 

Gather my saints together unto me; 
those that have made a covenant with 
me by sacrifice. 

And the heavens shall declare his 
righteousness: for God is judge him- 
self. Selah. (Psalm 50: 3-6.) 

I beheld till the thrones were cast 
down, and the Ancient of days did sit, 
whose garment was white as snow, and 
the hair of his head like the pure wool : 
his throne was like the fiery flame, and 
his wheels as burning fire. 

A fiery stream issued and came forth 
from before him: thousand thousands 
ministered unto him, and ten thousand 
times ten thousand stood before him: 
the judgment was set, and the books 
were opened. (Daniel 7: 9, 10.) 

When the Son of man shall come in 



his glory, and all the holy angels with 
him, then shall he sit upon the throne 
of his glory: 

And before him shall he gathered all 
nations; and he shall separate them one 
from another, as a shepherd divideth 
his sheep from the goats: 

And he shall set the sheep on his 
right hand, hut the goats on the left. 
(Matthew 25: 31-33.) 

In flaming fire taking vengeance on 
them that know not God, and that obey 
not the gospel of our Lord Jesus Christ. 
(2 Thessalonians 1:8.) 

And I beheld when he had opened 
the sixth seal, and, lo, there was a great 
earthquake; and the sun became black 
as sackcloth of hair, and the moon be- 
came as blood; 

And the stars of heaven fell unto the 
earth, even as a fig tree casteth her un- 
timely figs, when she is shaken of a 
mighty wind. 

And the heaven departed as a scroll 
when it is rolled together ; and every 
mountain and island were moved out of 
their places. 

And the kings of the earth, and the 
great men, and the rich men, and the 
chief captains, and the mighty men, and 
every bondman, and every free man, 
hid themselves in the dens and in the 
rocks of the mountains; 

And said to the mountains and rocks, 
Fall on us, and hide us from the face 
of him that sitteth on the throne, and 
from the wrath of the Lamb : 

For the great day of his wrath is 
come; and who shall be able to stand? 
(Revelation 6: 12-17.) 

And I saw a great white throne, and 
him that sat on it, from whose face the 
earth and the heaven fled away; and 
there was found no place for them. 

And I saw the dead, small and great. 



293 



JUDGMENT 



THE COMPREHENSIVE ANALYSIS 



JUSTICE 



[ Stand before God; and the books were 
opened: and another book was opened, 
which is the book of Hfe: and the dead 
were judged out of those things which 
were written in the books, according to 
their works. 

And the sea gave up the dead which 
were in it ; and death and hell delivered 
up the dead which were in them: and 
they were judged every man according 
to their works. 

And death and hell were cast into the 
lake of fire. This is the second death. 

And whosoever was not found writ- 
ten in the book of life was cast into the 
lake of fire. (Revelation 20: 11-15.) 

Hope of Christians in Last Judgment. 

Who shall lay any thing to the charge 
of God's elect? It is God that justi- 
fieth. (Romans 8: 33.) 

Therefore judge nothing before the 
time, until the Lord come, who both 
will bring to light the hidden things of 
darkness, and will make manifest the 
counsels of the hearts: and then shall 
every man have praise of God. ( i Co- 
rinthians 4:5.) 

For I am now ready to be offered, 
and the time of my departure is at hand. 

I have fought a good fight, I have 
finished my course, I have kept the 
faith : 

Henceforth there is laid up for me 
a crown of righteousness, which the 
Lord, the righteous judge, shall give 
me at that day : and not to me only, but 
unto all them also that love his appear- 
ing. (2 Timothy 4: 6-8.) 

And now, little children, abide in 
him ; that when he shall appear, we may 
have confidence, and not be ashamed 
before him at his coming. ( i John 2 : 
28.) 

Herein is our love made perfect, that 



we may have boldness in the day of 
judgment: because as he is, so are we in 
this world, (i John 4: 17.) 

JUSTICE. 

Jus'tice — the rendering to every one of 
his or her due right, reward, or punishment; 
conformity to the principles of righteousness 
and rectitude ; conformity to truth and reality 
in thoughts or opinions and conduct. The Bi- 
ble contains many injunctions looking toward 
the establishment of justice in the thoughts, 
actions, and motives of mankind. Justice in- 
deed is one of the foundation principles of the 
Ten Commandments, the Golden Rule, while 
in the doctrines of Christianity it holds a com- 
manding position. 

God's justice is that perfection whereby He 
is infinitely righteous and just in all His prin- 
ciples and acts and wise, good, and perfect 
in His treatment of man. His justice is of 
two sorts : remunerative, by which He gives 
rewards for goodness, and punitive, by which 
He deals out punishment for evil. 

REFERENCES. 

God's Justice. 

He is the Rock, his work is perfect: 
for all his ways are judgment: a God 
of truth and without iniquity, just and 
right is he. (Deuteronomy 32: 4.) 

Shall mortal man be more just than 
God ? shall a man be more pure than his 
Maker? (Job 4: 17.) 

Doth God pervert judgment? or doth 
the Almighty pervert justice? (Job 

8: 3-) 

Yea, surely God will not do wicked- 
ly, neither will the Almighty pervert 
judgment. (Job 34: 12.) 

The just Lord is in the midst there- 
of ; he will not do iniquity : every morn- 
ing doth he bring his judgment to light, 
he faileth not; but the unjust knoweth 
no shame. (Zephaniah 3:5.) 

If we confess our sins, he is faithful 
and just to forgive us our sins, and to 



293 



JUSTICE 



THE COMPREHENSIVE ANALYSIS 



JUSTIFICATION 



cleanse us from all unrighteousness. 
(I John i: 9.) 

And they sing the song of Moses the 
servant of God, and the song of the 
Lamb, saying, Great and marvellous 
are thy works. Lord God Almighty; 
just and true are thy ways, thou King 
of saints. (Revelation 15: 3.) 

Man Commanded to Do Justice. 

Ye shall do no unrighteousness in 
judgment, in meteyard, in weight, or 
in measure. 

Just balances, just weights, a just 
ephah, and a just hin shall ye have: I 
am the Lord your God, which brought 
you out of the land of Egypt. (Leviti- 
cus 19: 35, 36.) 

Judges and officers shalt thou make 
thee in all thy gates, which the Lord thy 
God giveth thee, throughout thy tribes : 
and they shall judge the people with 
just judgment. (Deuteronomy 16: 18.) 

Defend the poor and fatherless: do 
justice to the afflicted and needy. 
(Psalm 82: 3.) 

The curse of the Lord is in the house 
of the wicked : but he blesseth the habi- 
tation of the just. ( Proverbs 3 : 33. ) 

Thus saith the Lord; Execute ye 
judgment and righteousness, and deliv- 
er the spoiled out of the hand of the op- 
pressor: and do no wrong, do no vio- 
lence to the stranger, the fatherless, nor 
the widow, neither shed innocent blood 
in this place. (Jeremiah 22: 3.) 

He hath shewed thee, O man, what 
is good; and what doth the Lord re- 
quire of thee, but to do justly, and to 
love mercy, and to walk humbly with 
thy God? (Micah 6:8.) 

Therefore all things whatsoever ye 
would that men should do to you, do 
ye even so to them: for this is the law 
and the prophets. (Matthew 7: 12.) 



Finally, brethren, whatsoever things 
are true, whatsoever things are honest, 
whatsoever things are just, whatsoever 
things are pure, whatsoever things are 
lovely, whatsoever things are of good 
report; if there be any virtue, and if 
there be any praise, think on these 
things. (Philippians 4: 8.) 

Render therefore to all their dues: 
tribute to whom tribute is due; custom 
to whom custom; fear to whom fear; 
honour to whom honour. 

Owe no man anything, but to love 
one another : for he that loveth another 
hath fulfilled the law. (Romans 13: 
7, 8.) 

Masters, give unto your servants that' 
which is just and equal; knowing that 
ye also have a Master in heaven. (Co- 
lossians 4:1.) 

JUSTIFICATION. 

Jus'ti-fi-ca'tion — the act of justifying or 
the state of being justified. This word is used 
in the Bible to indicate the judicial act of God 
by which the sinner is declared innocent or 
without sin or the effects of sin. This is not 
the result of the justified one's works but by 
the righteousness of Christ, and the faith of 
the justified one in Him. By the d^'^ds of the 
law — that is, obedience to the law — there shall 
be no justification in God's sight. The faith 
that brings about the working of Christ's jus- 
tifying righteousness is a full and living one. 
These facts are the bases for the doctrine of 
justification. Different denominations take 
more or less different views of the matter, 
but none leaves the essential groundwork. 

REFERENCES. 

Behold, his soul which is lifted up, is 
not upright in him: but the just shall 
live by his faith. ( Habakkuk 2:4.) 

And by him all that believe are justi- 
, fied from all things, from which ye 
could not be justified by the law of 
Moses. (Acts 13: 39.) 



294 




JUSTIFICATION 



THE COMPREHENSIVE ANALYSIS 



KINDNESS 



For therein is the righteousness of 
God revealed from faith to faith: as it 
is written, The just shall live by faith, 
(Romans i : 17.) 

Therefore by the deeds of the law 
there shall no flesh be justified in his 
sight: for by the law is the knowledge 
of sin. 

But now the righteousness of God 
without the law is manifested, being 
witnessed by the law and the prophets ; 

Even the righteousness of God which 
is by faith of Jesus Christ unto all and 
upon all them that believe: for there is 
no difference: 

For all have sinned, and come short 
of the glory of God; 

Being justified freely by his grace 
through the redemption that is in Christ 
Jesus : 

Whom God hath set forth to be a 
propitiation through faith in his blood, 
to declare his righteousness for the re- 
mission of sins that are past, through 
the forbearance of God; 

To declare, I say, at this time his 
righteousness: that he might be just, 
and the justifier of him which believeth 
in Jesus. 

Where is boasting then? It is ex- 
cluded. By what law ? of works ? Nay : 
but by the law of faith. 

Therefore we conclude that a man is 
justified by faith without the deeds of 
the law. (Romans 3: 20-28.) 

Therefore being justified by faith, we 
have peace with God through our Lord 
Jesus Christ: 

By whom also we have access by faith 
into this grace wherein we stand, and 
rejoice in hope of the glory of God. 
(Romans 5 : i, 2.) 

But that no man is justified by the 
law in the sight of God, it is evident: 
for, The just shall live by faith. 



And the law is not of faith : but. The 
man that doeth them shall live in them. 
(Galatians 3:11, 12.) 

KEDAR. 

Ke'dar — a form of a Hebrew word mean- 
ing "black." Kedar was the second son of 
Ishmael and became the founder of a famous 
tribe of Arabians. It is through descent from 
the tribe of Kedar that Mohammed, the cele- 
brated prophet and leader of the Moslems, 
traced his descent from Abraham. 

KINDNESS. 

Kind'ness — the state or quality of being 
kind ; beneficence ; benevolence ; goodness of 
heart or disposition. The Bible enjoins us 
to kindness. This means not only to our fel- 
low-man, but to animals as well. Kindness is 
regarded as one of the jewels of the Christian 
crown. 

REFERENCES. 

The desire of a man is his kindness: 
and a poor man is better than a liar. 
(Proverbs 19: 22.) 

She openeth her mouth with wisdom ; 
and in her tongue is the law of kind- 
ness. ( Proverbs 31: 26. ) 

Be kindly affectioned one to another 
with brotherly love; in honour prefer- 
ring one another. (Romans 12: 10.) 

Charity suffereth long, and is kind; 
charity envieth not; charity vaunteth 
not itself, is not puffed up. (i Corin- 
thians 13: 4.) 

By pureness, by knowledge, by long- 
sufifering, by kindness, by the Holy 
Ghost, by love unfeigned. (2 Corin- 
thians 6: 6.) 

And be ye kind one to another, ten- 
der-hearted, forgiving one another, 
even as God for Christ's sake hath for- 
given you. (Ephesians 4: 32.) 

Put on therefore, as the elect of God, 
holy and beloved, bowels of mercies, 
kindness, humbleness of mind, meek- 



295 



KING 



THE COMPREHENSIVE ANALYSIS 



KING 



ness, longsuffering. (Colossians 3: 
12.) 

And to godliness brotherly kindness; 
and to brotherly kindness charity. (2 
Peter 1:7.) 

KING. 

King — a chief ruler or sovereign; a per- 
son who rules a nation, usually one of a fam- 
ily that has given other sovereigns to the 
throne. In the Old Testament we find nu- 
merous examples of kings who ruled over a 
single city instead of a country. This form of 
government had its origin in the lands of 
which we read in the Bible. With relation to 
the Hebrews it was the original idea of Moses 
never to have a king in Israel save God, who 
would be represented in the government by 
priests. This form of government is called 
a theocracy. Later he foresaw that a visible 
king would be needed and arranged for it 
(Deuteronomy 17: 14). The custom of 
anointing with oil the head of the monarch 
seems to have had its origin in Egypt, from 
whence Moses doubtless borrowed it, giving 
it a much higher and spiritual meaning. From 
this custom springs the phrase that a king is 
one of "the Lord's anointed." 

REFERENCES. 

Kings Chosen by God. 

When thou art come unto the land 
which the Lord thy God giveth thee, 
and shalt possess it, and shalt dwell 
therein, and shalt say, I will set a king 
over me, like as all the nations that are 
about me. (Deuteronomy 17: 14.) 

And when Samuel saw Saul, the 
Lord said unto him, Behold the man 
whom I spake to thee of ! this same shall 
reign over my people, (i Samuel 9: 

17.) 

And the Lord said unto Samuel, How 

long wilt thou mourn for Saul, seeing 

I have rejected him from reigning over 

Israel? fill thine horn with oil, and go, 

I will send thee to Jesse the Bethlehem- 



ite: for I have provided me a king 
among his sons, (i Samuel 16: i.) 

But I will take the kingdom out of 
his son's hand, and will give it unto 
thee, even ten tribes. ( i Kings 1 1 : 35.) 

And the Lord said unto him. Go, re- 
turn on thy way to the wilderness of 
Damascus: and when thou comest, 
anoint Hazael to be king over Syria. 
(I Kings 19: 15.) 

Howbeit the Lord God of Israel 
chose me before all the house of my 
father to be king over Israel for ever: 
for he hath chosen Judah to be the 
ruler; and of the house of Judah, the 
house of my father; and among the 
sons of my father he liked me to make 
me king over all Israel. ( i Chronicles 

28:4.) 

And he changeth the times and the 
seasons: he removeth kings, and set- 
teth up kings; he giveth wisdom unto 
the wise, and knowledge to them that 
know understanding. (Daniel 2: 21.) 

Duties and Admonitions. 

Be wise now therefore, O ye kings: 
be instructed, ye judges of the earth. 
{Psalm 2: 10.) 

It is the glory of God to conceal a 
thing: but the honour of kings is to 
search out a matter, 

The heaven for height, and the earth 
for depth, and the heart of kings is un- 
searchable. (Proverbs 25: 2, 3.) 

It is not for kings, O Lemuel, it is 
not for kings to drink wine; nor for 
princes strong drink : 

Lest they drink, and forget the law, 
and pervert the judgment of any of the 
afflicted. (Proverbs 31 : 4, 5.) 

Honor Due to Kings. 

My son, fear thou the Lord and the 
king: and meddle not with them that 



f 



296 



■ 

I 
I 



KINGDOM 



THE COMPREHENSIVE ANALYSIS 



KINGDOM 



are given to change. (Proverbs 24: 

2i.y 

Put not forth thyself in the presence 
of the king, and stand not in the place 
of great men. (Proverbs 25: 6.) 

I counsel thee to keep the king's com- 
mandment, and that in regard of the 
oath of God. (Ecclesiastes 8:2.) 

Curse not the king, no not in thy 
thought; and curse not the rich in thy 
bedchamber: for a bird of the air shall 
carry the voice, and that which hath 
wings shall tell the matter. (Ecclesi- 
astes 10: 20.) 

KINGDOM OF GOD, CHRIST, HEAVEN. 

King'dom. The kingdom of God is God's 
universal dominion over all things, and in it 
He preserves, protects, gives laws, and regu- 
lates all things, dispensing favors or judg- 
ments as pleases Him. 

The kingdom of Christ is His Church as 
well as that blessed state in which He will 
rule with His Father. 

The kingdom of Heaven is that state of 
glory wherein God and Christ rule and shall 
rule, and to which the blessed will be called 
to their reward as citizens. 

REFERENCES. 

The Kingdom of God. 

Thine, O Lord, is the greatness, and 
the power, and the glory, and the vic- 
tory, and the majesty: for all that is in 
the heaven and in the earth is thine; 
thine is the kingdom, O Lord, and thou 
art exalted as head above all. (i 
Chronicles 29: 11.) 

For the kingdom is the Lord's: and 
he is the governor among the nations. 
(Psalm 22: 28.) 

Thy throne, O God, is for ever and 
ever: the sceptre of thy kingdom is a 
right sceptre. ( Psalm 45 : 6. ) 

They shall speak of the glory of thy 
kingdom, and talk of thy power ; 

To make known to the sons of men 



his mighty acts, and the glorious maj- 
esty of his kingdom. 

Thy kingdom is an everlasting king- 
dom, and thy dominion endureth 
throughout all generations. (Psahn 

145: II-I3-) 

Then the moon shall be confounded, 

and the sun ashamed, when the Lord 

of hosts shall reign in mount Zion, and 

in Jerusalem, and before his ancients 

gloriously. (Isaiah 24: 23.) 

And in the days of these kings shall 
the God of heaven set up a kingdom, 
which shall never be destroyed : and the 
kingdom shall not be left to other peo- 
ple, but it shall break in pieces and 
consume all these kingdoms, and it shall 
stand for ever. (Daniel 2: 44.) 

For the kingdom of God is not meat 
and drink; but righteousness, and 
peace, and joy in the Holy Ghost. (Ro- 
mans 14: 17.) 

Kingdom of Christ. 

For unto us a child is born, unto us a 
son is given: and the government shall 
be upon his shoulder: and his name 
shall be called Wonderful, Counsellor, 
The Mighty God, The Everlasting Fa- 
ther, The Prince of Peace. 

Of the increase of his government 
and peace there shall be no end, upon 
the throne of David, and upon his king- 
dom to order it, and to establish it with 
judgment and with justice from hence- 
forth even for ever. The zeal of the 
Lord of hosts will perform this. (Isa- 
iah 9 : 6, 7. ) 

Behold, a King shall reign in right- 
eousness, and princes shall rule in judg- 
ment. (Isaiah 32: i.) 

Verily I say unto you, There he some 
standing here, which shall not taste of 
death, till they see the Son of man com- 
ing in his kingdom. (Matthew 16: 28.) 



297 



KINGDOM 



THE COMPREHENSIVE ANALYSIS 



KISS 



Jesus answered, My kingdom is not 
of this world: if my kingdom were of 
this world, then would my servants 
■fight, that I should not be delivered to 
the Jews: hut now is my kingdom not 
from hence. (John i8: 36.) 

For so an entrance shall be minis- 
tered unto you abundantly into the ever- 
lasting kingdom of our Lord and Sav- 
iour Jesus Christ. (2 Peter i : 11.) 

Kingdom of Heaven. 

In those days came John the Baptist, 
preaching in the wilderness of Judaea, 

And saying, Repent ye : for the king- 
dom of heaven is at hand. (Matthew 
3:1,2.) 

And I say unto you, That many shall 
come from the east and west, and shall 
sit down with Abraham, and Isaac, and 
Jacob, in the kingdom of heaven. 
(Matthew 8: 11.) 

Verily I say imto you. Among them 
that are born of women there hath not 
risen a greater than John the Baptist: 
notwithstanding he that is least in the 
kingdom of heaven is greater than he. 
(Matthew 11: 11.) 

He answered and said unto them, 
Because it is given unto you to know 
the mysteries of the kingdom of heaven, 
but to them it is not given. (Matthew 

13: II-) 

Who Shall Enter the Kingdom of Heaven. 

Blessed are the poor in spirit: for 
theirs is the kingdom of heaven. (Mat- 
thew 5: 3.) 

Not every one that saith unto me, 
Lord, Lord, shall enter into the king- 
dom of heaven; but he that doeth the 
will of my Father which is in heaven. 
(Matthew 7: 21.) 

And Jesus said unto him. No man, 



having put his hand to the plow, and 
looking back, is Ht for the kingdom of 
God. (Luke 9: 62.) 

Jesus answered and said unto him, 
Verily, verily, I say unto thee. Except 
a man be born again, he cannot see the 
kingdom of God. (John 3:3.) 

Confirming the souls of the disciples, 
and exhorting them to continue in the 
faith, and that we must through much 
tribulation enter into the kingdom of 
God. (Acts 14: 22.) 

For the kingdom of God is not meat 
and drink; but righteousness, and 
peace, and joy in the Holy Ghost. (Ro- 
mans 14: 17.) 

Now this I say, brethren, that flesh 
and blood cannot inherit the kingdom 
of God; neither doth corruption inherit 
incorruption. (i Corinthians 15: 50.) 

Which is a manifest token of the 
righteous judgment of God, that ye may 
be counted worthy of the kingdom of 
God, for which ye also suffer: 

Seeing it is a righteous thing with 
God to recompense tribulation to them 
that trouble you. (2 Thessalonians i : 
5,6.) 

KISS. 

Kiss. The kiss has been known as the 
token of love and affection from time imme- 
morial. The ancients used it to symbolize 
various things — affection, salutation, respect, 
veneration, submission, homage, and even 
worship and the end of enmity. Many ref- 
erences to it and its various uses are to be 
found in the Bible. 

REFERENCES. 
Kiss a Holy Salute. 

Salute one another with an holy kiss. 
The churches of Christ salute you. 
(Romans 16: 16.) 

All the brethren greet you. Greet ye 



298 



KISS 



THE COMPREHENSIVE ANALYSIS 



KNOWLEDGE 



I 



tone another with an holy kiss. ( i Co- 
rinthians i6: 20.) 

Greet one another with an holy kiss. 
(2 Corinthians 13: 12.) 

Kiss a Mark of Affection. 

And he came near, and kissed him: 
and he smelled the smell of his raiment, 
and blessed him, and said, See, the smell 
of my son is as the smell of a field which 
the Lord hath blessed. (Genesis 2y. 
27.) 

^\nd Jacob kissed Rachel, and lifted 
up his voice, and wept. (Genesis 29: 

II.) 

Moreover, he kissed all his brethren, 
and wept upon them : and after that his 
brethren talked with him. (Genesis 45 : 

I5-) 

Then Samuel took a vial of oil, and 

poured it upon his head, and kissed him, 
and said. Is it not because the Lord hath 
anointed thee to be captain over his in- 
heritance? (i Samuel 10: i.) 

And as soon as the lad was gone, 
David arose out of a place toward the 
south, and fell on his face to the ground, 
and bowed himself three times: and 
they kissed one another, and wept one 
with another, until David exceeded. ( i 
Samuel 20: 41.) 

And stood at his feet behind him 
weeping, and began to wash his feet 
with tears, and did wipe them with the 
hairs of her head, and kissed his feet, 
and anointed them with the ointment. 
(Luke 7: 38.) 

And he arose, and came to his father. 
But when he was yet a great way off, 
his father saw him, and had compas- 
sion, and ran, and fell on his neck, and 
kissed him. (Luke 15 : 20.) 

And they all wept sore, and fell on 
Paul's neck, and kissed him. (Acts 20: 
37-) 



Treacherous Kiss. 

And Joab said to Amasa, Art thou 
in health, my brother? And Joab took 
Amasa by the beard with the right hand 
to kiss him. 

But Amasa took no heed to the sword 
that was in Joab's hand: so he smote 
him therewith in the fifth rib, and shed 
out his bowels to the ground, and struck 
him not again; and he died. So Joab 
and Abishai his brother pursued after 
Sheba the son of Bichri. (2 Samuel 
20: 9, 10.) 

Now he that betrayed him gave them 
a sign, saying, Whomsoever I shall kiss, 
that same is he : hold him fast. 

And forthwith he came to Jesus, and 
said, Hail, master; and kissed him. 
(Matthew 26: 48, 49.) 

KNOWLEDGE. 

Knowl'edge — ^the act or state of knowing; 
clear understanding of fact, truth, or duty ; 
enlightenment; learning; scholarship. The 
word "knowledge" is used in the Bible to de- 
note the foregoing definitions and is also used 
in a religious sense to indicate the perfect wis- 
dom of God and the lesser religious wisdom 
of man and his more or less complete under- 
standing of God and divine truths. 

REFERENCES. 
Knowledge Given by God. 

And I have filled him with the spirit 
of God, in wisdom, and in understand- 
ing, and in knowledge, and in all man- 
ner of workmanship. (Exodus 31 : 3.) 

And God said to Solomon, Because 
this was in thine heart, and thou hast 
not asked riches, wealth, or honour, nor 
the life of thine enemies, neither yet 
hast asked long life; but hast asked wis- 
dom and knowledge for thyself, that 
thou mayest judge my people, over 
whom I have made thee king : 

Wisdom and knowledge is granted 



299 



KNOWLEDGE 



THE COMPREHENSIVE ANALYSIS 



KNOWLEDGE 



unto thee; and I will give thee riches, 
and wealth, and honour, such as none 
of the kings have had that have been 
before thee, neither shall there any aft- 
er thee have the like. (2 Chronicles i : 
II, 12.) 

Teach me good judgment and knowl- 
edge : for I have believed thy command- 
ments. (Psalm 119: 66.) 

For the Lord giveth wisdom: out of 
his mouth cometh knowledge and un- 
derstanding. (Proverbs 2:6.) 

For God giveth to a man that is good 
in his sight, wisdom, and knowledge, 
and joy: but to the sinner he giveth 
travail, to gather and to heap up, that 
he may give to him that is good before 
God. This also is vanity and vexation 
of spirit. (Ecclesiastes 2: 26.) 

Whom shall he teach knowledge ? and 
whom shall he make to understand doc- 
trine? them that are weaned from the 
milk, and drawn from the breasts. 

For precept must be upon precept, 
precept upon precept; line upon line, 
line upon line; here a little, and there a 
little. (Isaiah 28: 9, 10.) 

And he changeth the times and the 
seasons : he removeth kings, and setteth 
up kings; he giveth wisdom unto the 
wise, and knowledge to them that know 
understanding. (Daniel 2: 21.) 

At that time Jesus answered and said, 
/ thank thee, O Father, Lord of heaven 
and earth, because thou hast hid these 
things from the wise and prudent, and 
hast revealed them unto babes. (Mat- 
thew II : 25.) 

He answered and said unto them, 
Because it is given unto you to knozv 
the mysteries of the kingdom of heaven, 
but to them it is not given. (Matthew 
13: II.) 

Now we have received, not the spirit 
of the world, but the spirit which is of 



God; that we might know the things 
that are freely given to us of God. 

Which things also we speak, not in 
the words which man's wisdom teach- 
eth, but which the Holy Ghost teacheth ; 
comparing spiritual things with spirit- 
ual, (i Corinthians 2 : 12, 13.) 

For to one is given by the Spirit the 
word of wisdom; to another the word 
of knowledge by the same Spirit, (i 
Corinthians 12: 8.) 

Benefits of Knowledge. 

The fear of the Lord is the begin- 
ning of knowledge: but fools despise 
wisdom and instruction. (Proverbs 

1:7.) _ 

Get wisdom, get understanding: for- 
get it not; neither decline from the 
words of my mouth. 

Forsake her not, and she shall pre- 
serve thee : love her, and she shall keep 
thee. 

Wisdom is the principal thing; there- 
fore get wisdom: and with all thy get- 
ting get understanding. (Proverbs 4: 

5-7.) 

Give instruction to a wise man, and 

he will be yet wiser: teach a just man, 

and he will increase in learning. 

The fear of the Lord is the beginning 
of wisdom: and the knowledge of the 
Holy is understanding. (Proverbs 9: 
9, 10.) 

Wise men lay up knowledge: but the 
mouth of the foolish is near destruc- 
tion. (Proverbs 10: 14.) 

Whoso loveth instruction loveth 
knowledge: but he that hateth reproof 
is brutish. (Proverbs 12: i.) 

Every prudent man dealeth with 
knowledge: but a fool layeth open his 
folly. (Proverbs 13: 16.) 

For wisdom is a defence, and money 
is a defence: but the excellency of 



300 



KNOWLEDGE 



THE COMPREHENSIVE ANALYSIS 



KNOWLEDGE 



knowledge is, that wisdom giveth life 
to them that have it. (Ecclesiastes 7: 

Till we all come in the unity of the 
faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the 
measure of the stature of the fulness of 
Christ. (Ephesians 4: 13.) 

Who is a wise man and endued with 
knowledge among you? let him shew 
out of a good conversation his works 
with meekness of wisdom. (James 3: 

For if after they have escaped the 
pollutions of the world through the 
knowledge of the Lord and Saviour 
Jesus Christ, they are again entangled 
therein, and overcome, the latter end 
is worse with them than the beginning. 
(2 Peter 2: 20.) 

Lack of Knowledge. 

How long, ye simple ones, will ye love 
simplicity? and the scorners delight in 
their scorning, and fools hate knowl- 
edge? (Proverbs i : 22.) 

Also, that the soul be without knowl- 
edge, it is not good ; and he that hasteth 
with his feet sinneth. ( Proverbs 19:2.) 

For my people is foolish, they have 
not known me; they are sottish chil- 
dren, and they have none understand- 
ing; they are wise to do evil, but to do 
good they have no knowledge. (Jere- 
miah 4: 22.) 

My people are destroyed for lack of 
knowledge: because thou hast rejected 
knowledge, I will also reject thee, that 
thou shalt be no priest to me: seeing 
thou hast forgotten the law of thy God, 
I will also forget thy children. ( Hosea 
4: 6.) 

And even as they did not like to re- 
tain God in their knowledge, God gave 
them over to a reprobate mind, to do 



those things which are not convenient. 
(Romans i : 28.) 

Awake to righteousness, and sin not ; 
for some have not the knowledge of 
God: I speak this to your shame. (Ro- 
mans 15: 34.) 

Knowledge Prayed for and Sought. 

For this cause we also, since the day 
we heard it, do not cease to pray for 
you, and to desire that ye might be filled 
with the knowledge of his will in all 
wisdom and spiritual understanding; 

That ye might walk worthy of the 
Lord unto all pleasing, being fruitful 
in every good work, and increasing in 
the knowledge of God. (Colossians i : 
9, 10.) 

But grow in grace, and in the knowl- 
edge of our Lord and Saviour Jesus 
Christ. To him be glory both now and 
for ever. Amen:, (2 Peter 3: 18.) 

Knowledge's „ Responsibility. 

Professing themselves to be wise, 
they became fools. (Romans i: 22.) 

Behold, thou art called a Jew, and 
restest in the law, and makest thy boast 
of God, 

And knowest his will, and approvest 
the things that are more excellent, be- 
ing instructed out of the law; 

And art confident that thou thyself 
art a guide of the blind, a light of them 
which are in darkness, 

An instructor of the foolish, a teach- 
er of babes, which hast the form of 
knowledge and of the truth in the law. 
(Romans 2: 17-20.) 

Therefore to him that knoweth to do 
good, and doeth it not, to him it is sin. 
(James 4: 17.) 

Imperfection of Man's Knowledge. 

For there is a man whose labour is 
in wisdom, and in knowledge, and in 



301 



LABAN 



THE COMPREHENSIVE ANALYSIS 



LABOR 



equity; yet to a man that hath not la- 
boured therein shall he leave it for his 
portion. This also is vanity and a great 
evil. (Ecclesiastes 2: 21.) 

That frustrateth the tokens of the 
liars, and maketh diviners mad; that 
turneth wise men backward, and mak- 
eth their knowledge foolish. (Isaiah 
44: 25.) 

For it is written, I will destroy the 
wisdom of the wise, and will bring to 
nothing the understanding of the pru- 
dent. 

Where is the wise? where is the 
scribe? where is the disputer of this 
world? hath not God made foolish the 
wisdom of this world ? 

For after that in the wisdom of God 
the world by wisdom knew not God, 
it pleased God by the foolishness of 
preaching to save them that believe, 
(i Corinthians i: 19-21.) 

Let no man deceive himself. If any 
man among you seemeth to be wise in 
this world, let him become a fool, that 
he may be wise. 

For the wisdom of this world is fool- 
ishness with God. For it is written. He 
taketh the wise in their own craftiness. 

And again. The Lord knoweth the 
thoughts of the wise, that they are vain, 
(i Corinthians 3: 18-20.) 

LABAN. 

La'ban — a form of a Hebrew word mean- 
ing "white." Laban was the brother of Re- 
bekah and the father of the two wives of 
Jacob, Rachel and Leah. By a shrewd trick 
he forced Jacob to serve him fourteen years 
for the privilege of marrying the two women. 

References. — Genesis 24, 29, 30, 31. 

LABOR. (Spelled "labour" throughout the 
■ Bible.) 

La'bor — ^physical toil or bodily exertion ; 
work ; hard muscular effort directed toward 



some useful end. After the sin of Adam and 
Eve labor was set forth by God as the prime- 
val curse, man being condemned to earn his 
bread by the sweat of his brow, a ph'-ase which 
aptly illustrates the character of labor. But 
labor is by no means an everlasting curse, nor 
is it degrading nor without its blessing, as the 
Scriptures definitely show it to be pleasing to 
God. 

REFERENCES. 

Labor Ordained for Man. 

In the sweat of thy face shalt thou eat 
bread, till thou return unto the ground; 
for out of it wast thou taken: for dust 
thou art, and unto dust shalt thou re- 
turn. (Genesis 3: 19.) 

Man goeth forth unto his work and 
to his labour until the evening. (Psalm 
104: 23.) 

Labor Blessed by God. 

The labour of the righteous tendeth 
to life: the fruit of the wicked to sin. 
(Proverbs 10: 16.) 

Wealth gotten by vanity shall be di- 
minished: but he that gathereth by la- 
bour shall increase. (Proverbs 13: 
II.) 

There is nothing better for a man 
than that he should eat and drink, and 
that he should make his soul enjoy good 
in his labour. This also I saw, that it 
was from the hand of God. (Ecclesi- 
astes 2: 24.) 

The sleep of a labouring man is 
sweet, whether he eat little or much: 
but the abundance of the rich will not 
suffer him to sleep. ( Ecclesiastes 5 : 
12.) 

Every man also to whom God hath 
given riches and wealth, and hath giv- 
en him power to eat thereof, and to take 
his portion, and to rejoice in his labour ; 
this is the gift of God. (Ecclesiastes 

5: 19.) 



302 



LABOR 



TOE COMPREHENSIVE ANALYSIS 



LAW 



Sabbath Labor Forbidden. 

Remember the sabbath day, to keep 
it holy. 

Six days shalt thou labour, and do 
all thy work: 

But the seventh day is the sabbath of 
the Lord thy God: in it thou shalt not 
do any work, thou, nor thy son, nor th}^ 
daughter, thy manservant, nor thy 
maidservant, nor thy cattle, nor thy 
stranger that is within thy gates : 

For in six days the Lord made heav- 
en and earth, the sea, and all that in 
them is, and rested the seventh day: 
wherefore the Lord blessed the sabbath 
day, and hallowed it. (Exodus 20: 8- 
II.) 

Lawful to Labor for Good on Sabbath. 

And the ruler of the synagogue an- 
swered with indignation, because that 
Jesus had healed on the sabbath day, 
and said unto the people, There are six 
days in which men ought to work: in 
them therefore come and be healed, and 
not on the sabbath day. 

The Lord then answered him, and 
said, Thou hypocrite, doth not each one 
of you on the sabbath loose his ox or his 
ass from the stall, and lead him azuay to 
watering f (Luke 13: 14, 15.) 

And Jesus answering spake unto the 
lawyers and Pharisees, saying, Is it 
lawfid to heal on the sabbath dayf 

And they held their peace. And he 
took him, and healed him, and let him 
go; 

And answered them, saying. Which 
of you shall have an ass or an ox fallen 
into a p-it, and will not straightway pull 
him out on the sabbath dayf 

And they could not answer him again 
to these things. (Luke 14: 3-6.) 

The Laborer's Hire. 

And in the same house remain, eat- 



ing and drinking such things as they 
give: for the labourer is zvorthy of Ms 
hire. Go not from house to house. 
(Luke 10: 7.) 

For the scripture saith, Thou shalt 
not muzzle the ox that treadeth out the 
corn. And, The labourer is worthy of 
his reward, (i Timothy 5: 18.) 

LAW. 

Law — a rule of conduct enforced by a 
higher authority than the persons to whom it 
is given. In the Bible we find God's law. The 
Old Testament is often called the Law. It 
originally was laid down to the Hebrews 
through Moses ; and while it had special ap- 
plication to them and special requirements 
they were bound to observe, the fundamentals 
of it were universal. In later Jewish times 
rigid observance of the law brought into ex- 
istence the hard, cold sect of the Pharisees, 
who gave greater attention to splitting hairs 
over the commands of God than they did to 
giving Him honor and worship, thus develop- 
ing a degree of hypocrisy without an equal. 
The statement that Christ abolished the law 
must not be taken literally. What He did was 
to indicate that by the law no man could be 
justified ; that rigid and hypocritical adher- 
ence to it was worth nothing to a man without 
the love of God in his heart; that He came 
to shed His blood to secure forgiveness of 
transgressions and to pave with His body and 
blood the way for the coming of the Holy 
Ghost, who should give guidance to all who 
were His true disciples. Thus does it come 
about that for Christians certain features of 
the old Mosaic ceremonial law, with special 
references to rites and sacrifices, are abolished. 
God's fundamental Law, the Ten Command- 
ments, were not abolished and continue to be 
the basis, along with the two new command- 
ments that Jesus gave, of right Christian liv- 
ing. 

REFERENCES. 

Law Given to Adam and Noah. 

And the Lord God commanded the 
man, saying. Of every tree of the gar- 
den thou mayest freely eat : 

But of the tree of the knowledge of 



303 



LAW 



THE COMPREHENSIVE ANALYSIS 



LAW 



good and evil, thou shalt not eat of it: 
for in the day that thou eatest thereof 
thou shalt surely die. (Genesis 3: 16, 

And surely your blood of your lives 
will I require: at the hand of every 
beast will I require it, and at the hand 
of man; at the hand of every man's 
brother will I require the life of man. 

Whoso sheddeth man's blood, by man 
shall his blood be shed : for in the image 
of God made he man. (Genesis 9 : 5,6.) 

Law Proclaimed Through Moses. 

And Moses went up unto God, and 
the Lord called unto him out of the 
mountain, saying, Thus shalt thou say 
to the house of Jacob, and tell the chil- 
dren of Israel ; 

. Ye have seen what I did unto the 
Egyptians, and how I bare you on 
eagles' wings, and brought you unto 
myself. 

Now therefore, if ye will obey my 
voice indeed, and keep my covenant, 
then ye shall be a peculiar treasure unto 
me above all people : for all the earth is 
mine : 

And ye shall be unto me a kingdom 
of priests, and a holy nation. These 
are the words which thou shalt speak 
unto the children of Israel. (Exodus 
19:3-6.) 

And Moses called all Israel, and said 
unto them, Hear, O Israel, the statutes 
and judgments which I speak in your 
ears this day, that ye may learn them, 
and keep and do them, f Deuteronomy 

5: I-) 

Entire Obedience Demanded. 

Cursed be he that confirmeth not all 
the words of this law to do them: and 
all the people shall say, Amen. (Deu- 
teronomy 27: 26,) 



For as many as are of the works of 
the law are under the curse: for it is 
written, Cursed is every one that con- 
tinueth not in all things which are writ- 
ten in the book of the law to do them. 
(Galatians 3 : 10.) 

For whosoever shall keep the whole 
law, and yet offend in one point, he is 
guilty of all. (James 2: 10.) 

The Law Good. 

The law of the Lord is perfect, con- 
verting the soul: the testimony of the 
Lord is sure, making wise the simple. 

The statutes of the Lord are right, 
rejoicing the heart: the commandment 
of the Lord is pure, enlightening the 
eyes. (Psalm 19: 7, 8.) 

Wherefore the law is holy, and the 
commandment holy, and just, and good. 
(Romans 7: 12.) 

AH Men Guilty Under the Law. 

Now we know that what things so- 
ever the law saith, it saith to them who 
are under the law: that every mouth 
may be stopped, and all the world may 
become guilty before God. 

Therefore by the deeds of the law 
there shall no flesh be justified in his 
sight: for by the law is the knowledge 
of sin. (Romans 3: 19, 20.) 

Fulfilled in Christ. 

Think not that I am come to destroy 
the law, or the prophets: I am not come 
to destroy, but to fulfil. H 

For verily I say unto you. Till heaven 
and earth pass, one jot or one tittle shall 
in no wise pass from the law, till all he 
fulfilled. 

Whosoever therefore shall break one 
of these least commandments, and shall 
teach men so, he shall be called the least 
in the kingdom of heaven: but whoso- 



304 



LAW 



THE COMPREHENSIVE ANALYSIS 



LAW 



Kver shall do and teach them, the same 
hall be called great in the kingdom of 
eaven. (Matthew 5: 17-19.) 

Therefore as by the offence of one 
judgment came upon all men to con- 
demnation ; even so by the righteous- 
ness of one the free gift came upon all 
men unto justification of life. 

For as by one man's disobedience 
many were made sinners, so by the obe- 
dience of one shall many be made right- 
eous. 

Moreover the law entered, that the 
offence might abound. But where sin 
abounded, grace did much more 
abound : 

That as sin hath reigned unto death, 
even so might grace reign through 
righteousness unto eternal life by Jesus 
Christ our Lord. (Romans 5: 18- 
21.) 

Abolished in Christ. 

Forasmuch as we have heard, that 
certain which went out from us have 
troubled you with words, subverting 
your souls, saying. Ye must be circum- 
cised, and keep the law: to whom we 
gave no such commandment. (Acts 

15: 24.) 

Knowing that a man is not justified 
by the works of the law, but b)'- the faith 
of Jesus Christ, even we have believed 
in Jesus Christ, that we might be justi- 
fied by the faith of Christ, and not by 
the works of the law : for by the works 
of the law shall no flesh be justified. 
(Galatians 2: 16.) 

And this I say, that the covenant, 
that was confirmed before of God in 
Christ, the law, which was four hun- 
dred and thirty years after, cannot dis- 
annul, that it should make the promise 
of none effect. 

For if the inheritance be of the law. 



it is no more of promise : but God gave 
it to Abraham by promise. 

Wherefore then serveth the law? It 
was added because of transgressions, 
till the seed should come to whom the 
promise was made ; and it was ordained 
by angels in the hand of a mediator. 

Now a mediator is not a mediator of 
one, but God is one. 

Is the law then against the promises 
of God? God forbid: for if there had 
been a law given which could have giv- 
en life, verily righteousness should have 
been by the law. 

But the scripture hath concluded all 
under sin, that the promise by faith of 
Jesus Christ might be given to them 
that believe. 

But before faith came, we were kept 
under the law, shut up unto the faith 
which should afterwards be revealed. 

Wherefore the law was our school- 
master to bring us unto Christ, that we 
might be justified by faith. 

But after that faith is come, we are 
no longer under a schoolmaster. (Ga- 
latians 3: 17-25.) 

But now in Christ Jesus ye who some- 
times were far off are made nigh by the 
blood of Christ. 

For he is our peace, who hath made 
both one, and hath broken down the 
middle wall of partition between us; 

Having abolished in his flesh the en- 
mity, even the law of commandments 
contained in ordinances; for to make in 
himself of twain one new man, so mak- 
ing peace ; 

And that he might reconcile both 
unto God in one body by the cross, hav- 
ing slain the enmity thereby. (Ephe- 
sians 2: 13-16.) 

Blotting out the handwriting of ordi- 
nances that was against us, which was 
contrary to us, and took it out of the 



20 



305 



LAW 



THE COMPREHENSIVE ANALYSIS 



LAW 



way, nailing it to his cross. (Colos- 
sians 2: 14.) 

For the law made nothing perfect, 
but the bringing in of a better hope did ; 
by the which we draw nigh unto God. 

And inasmuch as not without an oath 
he was made priest : 

(For those priests were made with- 
out an oath; but this with an oath by 
him that said unto him, The Lord sware 
and will not repent, Thou art a priest 
for ever after the order of Melchise- 
dec:) 

By so much was Jesus made a surety 
of a better testament. (Hebrews 7: 
19-22.) 

Christians Redeemed. 

For the law was given by Moses, but 
grace and truth came by Jesus Christ. 
(John i: 17.) 

And by him all that believe are justi- 
fied from all things, from which ye 
could not be justified by the law of 
Moses. (Acts 13: 39.) 

For Christ jg the end of the law for 
righteousness 'to every one that believ- 
eth. 

For Moses describeth the righteous- 
ness which is of the law. That the man 
which doeth those things shall live by 
them. 

But the righteousness which is of 
faith speaketh on this wise, Say not in 
thine heart. Who shall ascend into heav- 
en? (that is, to bring Christ down from 
above : ) 

Or, who shall descend into the deep? 
(that is, to bring up Christ again from 
the dead.) 

But what saith it ? The word is nigh 
thee, even in thy mouth, and in thy 
heart: that is, the word of faith, which 
we preach; 

That if thou shalt confess with thy 



mouth the Lord Jesus, and shalt be- 
lieve in thine heart that God hath raised 
him from the dead, thou shalt be saved. 
(Romans 10: 4-9.) 

O foolish Galatians, who hath be- 
witched you, that ye should not obey 
the truth, before whose eyes Jesus 
Christ hath been evidently set forth^ 
crucified among you? 

This only would I learn of you, Re- 
ceived ye the Spirit by the works of the 
law, or by the hearing of faith? 

Are ye so foolish? having begun in 
the Spirit, are ye now made perfect by 
the flesh? 

Have ye suffered so many things in 
vain ? if it be yet in vain. 

He therefore that ministereth to you 
the Spirit, and worketh miracles among 
you, doeth he it by the works of the 
law, or by the hearing of faith ? 

Even as Abraham believed God, and 
it was accounted to him for righteous- 
ness. 

Know ye therefore that they which 
are of faith, the same are the children 
of Abraham. 

And the scripture, foreseeing that 
God would justify the heathen through 
faith, preached before the gospel unto 
Abraham, saying, In thee shall all na- 
tions be blessed. 

So then they which be of faith are 
blessed with faithful Abraham. 

For as many as are of the works of 
the law are under the curse: for it is 
written, Cursed is every one that con- 
tinueth not in all things which are writ- 
ten in the book of the law to do them. 

But that no man is justified by the 
law in the sight of God, it is evident: 
for, The just shall live by faith. 

And the law is not of faith : but. The 
man that doeth them shall live in them. 

Christ hath redeemed us from the 



306 



LAZARUS 



THE COMPREHENSIVE ANALYSIS 



LIBERALITY 



curse of the law, being made a curse 
for us : for it is written, Cursed is every 
one that hangeth on a tree: 

That the blessing of Abraham might 
come on the Gentiles through Jesus 
Christ ; that we might receive the prom- 
ise of the Spirit through faith. (Gala- 
tians 3: 1-14.) 

LAZARUS. 

Laz'a-rus — a Greek form of the Hebrew 
name "Eleazar," meaning "God is his helper." 
The name of Lazarus is mentioned in two 
connections in the Scriptures — as the name of 
the brother of Martha and Mary, whom Jesus 
raised from the dead, and again as the chief 
character of one of the Master's most noted 
parables, the rich man and the beggar, Laza- 
rus. 

References. — John 11 and 12; Luke 16 
(parable). 

LEAH. (See Jacob, Laban, Rachel.) 

Le'ah — a form of a Hebrew word mean- 
ing "wearied." Leah was one of the wives 
of Jacob. She had little share in his affec- 
tions, however. Her life seems to hjve been 
a sad one. 

References. — Genesis 29, 30, 31, ^^, 49. 

LEBANON. 

Leb'a-non — a form of a Hebrew word 
meaning "white from snow." Lebanon is the 
name of two ranges of mountains of Pales- 
tine, noted for their remarkable beauty and 
the magnificent cedars that grew upon them. 

LEPROSY. 

Lep'ro-sy — the name of a peculiar diseaf 
of the skin. Leprosy seems to have had its 
origin as a disease in Asia Minor or the sur- 
rounding country many ages ago. Persons 
afflicted with it were regarded as unclean and 
were forced to keep themselves away from 
healthy persons. To be a leper was to be an 
outcast and eventually to suft'er a lonely and 
terrible death. In almost all times there has 
been a tendency to confuse with leprosy a 
very much more horrible and deadly disease 
that should be known as elephantiasis. The 



true leprosy is rareh- contagious except by 
long association with a diseased person and 
has none of the sickening features of ele- 
phantiasis. Most modern so-called leper colo- 
nies are composed of persons suffering with 
the latter disease. 

LEVL 

Le'vi — a form of a Hebrew word meaning 
"joining" or "adhering." Levi was the third 
son of Jacob and Leah. His descendants, the 
Levites, became the Hebrew priesthood. 

LIBERALITY. 

Lib'er-al'i-ty — the act, quality, or state of 
being liberal ; generosity ; also candor and 
charity. The Bible contains many injunctions 
to the faithful to cultivate the grace of lib- 
erality, not only in giving to God and the poor 
but in our relations to our fellow-men. • 

REFERENCES. 

If there be among you a poor man of 
one of thy brethren within any of thy 
gates in thy land which the Lord thy 
God giveth thee, thou shalt not harden 
thine heart, nor shut thine hand from 
thy poor brother : 

But thou shalt open thine hand wide 
unto him, and shalt surely lend him suf- 
ficient for his need, in that which he 
wanteth. 

Bew^are that there be not a thought 
in thy wicked heart, saying. The sev- 
enth year, the year of release, is at 
hand; and thine eye be evil against thy 
poor brother, and thou givest him 
nought; and he cry unto the Lord 
against thee, and it be sin unto thee. 

Thou shalt surely give him, and thine 
heart shall not be grieved when thou 
givest unto him: because that for this 
thing the Lord thy God shall bless thee 
in all thv works, and in all that thou 
puttest thine hand unto. 

For the poor shall never cease out of 
the land: therefore I command thee, 



307 



LIBERTY 



THE COMPREHENSIVE ANALYSIS 



LIBERTY 



saying, Thou shalt open thine hand 
wide unto thy brother, to thy poor, and 
to thy needy, in thy land. 

And if thy brother, a Hebrew man, 
or a Hebrew woman, be sold unto thee, 
and serve thee six years; then in the 
seventh year thou shalt let him go free 
from thee. 

And when thou sendest him out free 
from thee, thou shalt not let him go 
away empty: 

Thou shalt furnish him liberally out 
of thy flock, and out of thy floor, and 
out of thy winepress : of that wherewith 
the Lord thy God hath blessed thee thou 
shalt give unto him. 

And thou shalt remember that thou 
wast a bondman in the land of Egypt, 
and the Lord thy God redeemed thee: 
therefore I command thee this thing to- 
day. (Deuteronomy 15: 7-15.) 

The liberal soul shall be made fat: 
and he that watereth shall be watered 
also himself. (Proverbs 11 : 25,) 

But the liberal deviseth liberal 
things; and by liberal things shall he 
stand. (Isaiah 32: 8.) 

LIBERTY. 

Lib'er-ty — the state of being free ; ex- 
emption from the will of another person 
claiming ownership of services or person. 
Liberty is one of the most valuable heritages 
of modern man. In the past, few men en- 
joyed it; under present conditions there are 
few who do not enjoy it. It is one of the re- 
sults of advancing civilization. Where there 
is no liberty there can be no progress. This 
is especially true of religious affairs. It has 
only been since the right of man to worship 
God according to the dictates of his conscience 
has been recognized that evangelical religion 
has made definite and distinct headway. The 
old policy of combining the Church and the 
State gave men narrow views and resulted 
in persecutions and troubles. Nowadays this 
yoke is almost entirely thrown off. 



REFERENCES. 
Liberty Bestowed by the Gospel. 

Because the creature itself also shall 
be delivered from the bondage of cor- 
ruption into the glorious liberty of the 
children of God. (Romans 8: 21.) 

Now the Lord is that Spirit: and 
where the Spirit of the Lord is, there 
is liberty. (2 Corinthians 3: 17.) 

Stand fast therefore in the liberty 
wherewith Christ hath made us free, 
and be not entangled again with the 
yoke of bondage. (Galatians 5: i.) 

But whoso looketh into the perfect 
law of liberty, and continueth therein, 
he being not a forgetful hearer, but a 
doer of the work, this mxan shall be 
blessed in his deed. (James i : 25.) 

The Spirit of the Lord God is upon 
me, because the Lord hath anointed me 
to preach good tidings unto the meek; 
he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the cap- 
tives, and the opening of the prison to 
them that are bound. (Isaiah 61 : i.) 

Liberty Not to Be Abused. 

But take heed lest by any means this 
liberty of yours become a stumbling- 
block to them that are weak. ( i Corin- 
thians 8:9.) 

For, brethren, ye have been called 
unto liberty ; only use not liberty for an 
occasion to the flesh, but by love serve 
one another. (Galatians 5: 13.) 

For so is the will of God, that with 
well doing ye may put to silence the 
ignorance of foolish men : 

As free, and not using your liberty 
for a cloke of maliciousness, but as the 
servants of God. (i Peter 2: 15, 16.) 

For this is thankworthy, if a man for 
conscience toward God endure grief, 
suffering wrongfully. 

For what glory is it, if, when ye be 



308 



LIFE 



THE COMPREHENSIVE ANALYSIS 



LIFE 



buffeted for your faults, ye shall take 
it patiently ? but if, when ye do well, and 
suffer for it, ye take it patiently, this is 
acceptable with God. ( i Peter 2 : 19, 
20.) 

LIFE. (See Death, Immortality, Resurrec- 
tion.) 

Life — that state which begins with birth 
or germination and ends in death or complete 
decay; also the period during which such a 
state continues or exists ; the union of soul and 
body; the opposite of death. In the natural 
order of things life must have an end. This 
ending is called death. In the providence of 
God both life and death are mysteries. The 
secret of the beginning of life is hidden from 
us as well as the secret of the things after 
death. We simply know that life and death 
happen. We also know that God gave each 
one of us an immortal soul to live in the mor- 
tal body. Having done so He makes the 
promise of eternal life (or happiness) for it 
after the death of the mortal body if we win 
it by our conduct during life, or eternal death 
(punishment) if we merit it. Taking these 
facts as a basis, the future life may be consid- 
ered as follows : Often we wake from dreams 
to either a sense of happiness or trouble, as 
the nature of the dream may have been. A 
similar condition may exist the moment after 
death. 

REFERENCES. 

Life the Gift of Qod. 

And the Lord God formed man of 
the dust of the ground, and breathed 
into his nostrils the breath of life; and 
man became a living soul. (Genesis 2: 

7.) 

Who knoweth not in all these that 
the hand of the Lord hath wrought 
this? 

In whose hand is the soul of every 
living thing, and the breath of all man- 
kind. (Job 12: 9, 10.) 

Thy righteousness is like the great 
mountains; thy judgments are a great 



deep : O Lord, thou preservest man and 
beast. (Psalm 36: 6.) 

For in him we live, and move, and 
have our being; as certain also of your 
own poets have said, For we are also 
his offspring. (Acts 17: 28.) 

Long Life Promised. 

Honour thy father and thy mother : 
that thy days may be long upon the land 
which the Lord thy God giveth thee. 
(Exodus 20: 12.) 

Ye shall walk in all the ways which 
the Lord your God hath commanded 
you, that ye may live, and that it may 
be well with you, and that ye may pro- 
long your days in the land which ye 
shall possess. (Deuteronomy 5: 33.) 

My son, forget not my law; but let 
thine heart keep my commandments : 

For length of days, and long life, and 
peace shall they add to thee. (Prov- 
erbs 3 : 1,2.) 

Life's Vanity and Uncertainty. 

Is there not an appointed time to man 
upon earth? are not his days also like 
the days of a hireling? (Job 7:1.) 

Now my days are swifter than a 
post : they flee away, they see no good. 

They are passed away as the swift 
ships: as the eagle that hasteth to the 
prey. (Job 9: 25, 26.) 

Man that is born of a woman is of 
few days, and full of trouble. 

He Cometh forth like a flower, and 
is cut down : he fleeth also as a shadow, 
and continueth not. (Job 14: i, 2.) 

Behold, thou hast made my days as a 
handbreadth; and mine age is as noth- 
ing before thee : verily every man at his 
best state is altogether vanity. Selah. 

Surely every man walketh in a vain 
shew : surely they are disquieted in vain : 
he heapeth up riches, and knoweth not 



309 



LIFE 



THE COMPREHENSIVE ANALYSIS 



LIFE 



who shall gather them. (Psalm 39: 
5, 6.) 

Remember how short my time is : 
wherefore hast thou made all men in 
vain? 

What man is he that liveth, and shall 
not see death? shall he deliver his soul 
from the hand of the grave? Selah. 
(Psalm 89: 47, 48.) 

For a thousand years in thy sight are 
but as yesterday when it is past, and as 
a watch in the night. 

Thou carriest them away as with a 
flood; they are as a sleep; in the morn- 
ing they are like grass which groweth 
up. 

In the morning it fllourisheth, and 
groweth up; in the evening it is cut 
down, and withereth. ( Psalm 90 : 4-6. ) 

For who knoweth what is good for 
man in this life, all the days of his vain 
life which he spendeth as a shadow? 
for who can tell a man what shall be 
after him under the sun ? ( Ecclesiastes 
6: 12.) 

Mine age is departed, and is removed 
from me as a shepherd's tent: I have 
cut off like a weaver my life : he will cut 
me off with pining sickness: from day 
even to night wilt thou make an end of 
me. (Isaiah 38: 12.) 

Go to now, ye that say, To day or to 
morrow we will go into such a city, and 
continue there a year, and buy and sell, 
and get gain : 

Whereas ye know not what shall be 
on the morrow. For what is your life? 
It is even a vapour, that appeareth for 
a little time, and then vanisheth away. 

For that ye ought to say, If the Lord 
will, we shall live, and do this, or that. 
(James 4: 13-15.) 

For all flesh is as grass, and all the 
glory of man as the flower of grass. 
The grass withereth, and the flower 



thereof falleth away. ( i Peter i : 
24.) 

The Right Mode of Living. 

In holiness and righteousness before 
him, all the days of our life. ( Luke i : 

75-) _ 

If it be possible, as much as lieth in 

you, live peaceably with all men. (Ro- 
mans 12: 18.) 

For none of us liveth to himself, and 
no man dieth to himself. 

For whether we live, we live unto the 
Lord; and whether we die, we die unto 
the Lord: whether we live therefore, 
or die, we are the Lord's. (Romans 14: 
7,8.) 

For to me to live is Christ, and to die 
is gain. 

But if I live in the flesh, this is the 
fruit of my labour: yet what I shall 
choose I wot not. (Philippians i: 21, 
22.) 

Spiritual Life. 

Therefore we are buried with him by 
baptism into death: that like as Christ 
was raised up from the dead by the 
glory of the Father, even so we also 
should walk in newness of life. (Ro- 
mans 6:4.) 

I am crucified with Christ : neverthe- 
less I live; yet not I, but Christ liveth 
in me: and the life which I now live in 
the flesh I live by the faith of the Son 
of God, who loved me, and gave himself 
for me. (Galatians 2: 20.) 

And you hath he quickened, who 
were dead in trespasses and sins. 
(Ephesians 2:1.) 

For ye are dead, and your life is hid 
with Christ in God. (Colossians 3:3.) 

Eternal Life. 

As the dew of Herrhon, and as the 
dew that descended upon the mountains 



310 



LIFE 



THE COMPREHENSIVE ANALYSIS 



LIGHT 



of Zion: for there the Lord commanded 
the blessing, even Hfe for evermore. 
(Psalm 133:3.) 

Labour not for the meat which per- 
isheth, hut for that meat zvhich endur- 
eth unto everlasting life, which the Son 
of man shall give unto you: for him 
hath God the Father sealed. (John 6: 
27.) 

Whoso eateth my Hesh, and drinketh 
my blood, hath eternal life; and I zvill 
raise him up at the last day. (John 6: 

54.) _ 

And I give unto them eternal life; 
and they shall never perish, neither 
shall any man pluck them out of my 
hand. (John 10: 28.) 

As thou hast given him power over 
all Uesh, that he shoidd give eternal life 
to as many as thou hast given him. 

And this is life eternal, that they 
might knozv thee tJie only true God, and 
Jesus Christ zvliom thou hast sent. 
(John 17: 2, 30 

Who will render to every man accord- 
ing to his deeds : 

To them who by patient continuance 
in well doing seek for glory and honour 
and immortality, eternal life. (Romans 
2:6, 7.) 

For the wages of sin is death; but 
the gift of God is eternal life through 
Jesus Christ our Lord. (Romans 6: 

23-) 

For the life was manifested, and we 
have seen it, and bear witness, and shew 
unto you that eternal life, which was 
with the Father, and was manifested 
unto us. ( I John 1:2.) 

And this is the promise that he hath 
promised us, even eternal life. ( i John 
2: 25.) 

Keep yourselves in the love of God, 
looking for the mercy of our Lord Jesus 
Christ unto eternal life. (Jude i: 21.) 



He that hath an ear, let him hear 
what the Spirit saith unto the church- 
es; To him that overcometh will I give 
to eat of the tree of life, which is in the 
midst of the paradise of God. (Revela- 
tion 2:7.) 

And he said unto me. It is done. I 
am Alpha and Omega, the beginning 
and the end. I will give unto him that 
is athirst of the fountain of the water 
of life freely. (Revelation 21 : 6.) 

And as Moses lifted up the serpent in 
the wilderness, even so must the Son of 
man be lifted up: 

That whosoever believeth in him 
should not perish, but have eternal 
life. 

For God so loved the world, that he 
gave his only begotten Son, that who- 
soever believeth in him should not per- 
ish, hut have everlasting life. (John 
3: 14-16.) 

Verily, verily, I say unto you. He that 
heareth my zvord, and believeth on him 
that sent me, hath everlasting life, and 
shall not come into condemnation; but 
is passed from death unto life. 

Verily, verily, I say unto you. The 
hour is coming, and nozv is, when the 
dead shall hear the voice of the Son of 
God: and they that hear shall live. 

For as the Father hath life in him- 
self; so hath he given to the Son to have 
life in himself. (John 3: 24-26.) 

LIGHT. (See Darkness.) 

Light — the opposite of dark. Light is 
that force, agent, or action in nature which by 
its operation upon the organs of sight renders 
objects visible. The word is also used in a 
figurative sense to denote illumination of the 
mind. Both uses of the word are to be found 
in the Bible. Jesus Christ is called the Light 
of the world because of His power of illumi- 
nating the mind of man and of acting as a 
guiding beacon to His followers. 



3" 



LIGHT 



THE COMPREHENSIVE ANALYSIS 



LIGHT 



REFERENCES. 

Light Comes from God. 

And God said, Let there be light : and 
there was light. 

And God saw the light, that it was 
good: and God divided the light from 
the darkness. 

And God called the light Day, and 
the darkness he called Night. And the 
evening and the morning were the first 
day. (Genesis 1 : 3-5.) 

Thus saith the Lord, which giveth the 
sun for a light by day, and the ordi- 
nances of the moon and of the stars for 
a light by night, which divideth the sea 
when the waves thereof roar ; The Lord 
of hosts is his name. (Jeremiah 31 : 

35-) 

Light a Type of God's Favor. 

And Moses stretched forth his hand 
toward heaven ; and there was a thick 
darkness in all the land of Egypt three 
days: 

They saw not one another, neither 
rose any from his place for three days : 
but all the children of Israel had light 
in their dwellings. (Exodus 10: 22, 

23-) 

There be many that say. Who will 

shew us any good? Lord, lift thou up 

the light of thy countenance upon us. 

(Psalm 4:6.) 

The Lord is my light and my salva- 
tion; whom shall I fear? the Lord is 
the strength of my life; of whom shall 
I be afraid? (Psalm 27:1.) 

Light is sown for the righteous, and 
gladness for the upright in heart. 
(Psalm 97: II.) 

The people that walked in darkness 
have seen a great light: they that dwell 
in the land of the shadow of death, upon 
them hath the light shined. (Isaiah 
9: 2.) 



The sun shall be no more thy light 
by day; neither for brightness shall the 
moon give light unto thee : but the Lord 
shall be unto thee an everlasting light, 
and thy God thy glory. (Isaiah 60: 
19.) 

God's Word Produces Light. 

The statutes of the Lord are right, 
rejoicing the heart: the commandment 
of the Lord is pure, enlightening the 
eyes. (Psalm 19: 8.) 

Thy word is a lamp unto my feet, and 
a light unto my path. (Psalm 119: 

105- ) 

The entrance of thy words giveth 

light; it giveth understanding unto the 
simple. (Psalm 119: 130.) 

For the commandment is a lamp ; and 
the law is light ; and reproofs of instruc- 
tion are the way of life. (Proverbs 6: 

23-) 

Christ the Light of the World. 

A light to lighten the Gentiles, and 
the glory of thy people Israel. (Luke 
2:32.)^ . . ■ 

In him was life ; and the life was the 
light of men. 

And the light shineth in darkness; 
and the darkness comprehended it not. 
(John i: 4, 5-) 

And this is the condemnation, that 
light is come into the zuorld, and men 
loved darkness rather than light, be- 
cause their deeds were evil. 

For every one that doeth evil hateth 
the light, neither cometh to the light, lest 
his deeds should be reproved. (John 
3: 19, 20.) 

Then spake Jesus again unto them, 
saying, / am the light of the world: he 
that followeth me shall not walk in 
darkness, but shall have the light of 
life. (John 8: 12.) 



!I2 



LORD'S DAY 



THE COMPREHENSIVE ANALYSIS 



LOVE 



Then Jesus said unto them, Yet a lit- 
tle while is the light with you. Walk 
while ye have the light, lest darkness 
come upon you: for he that walketh in 
darkness knoweth not whither he goeth. 

While ye have light, believe in the 
light, that ye may he the children of 
light. These things spake Jesus, and 
departed, and did hide himself from 
them. (John 12: 35, 36.) 

And the city had no need of the sun, 
neither of the moon, to shine in it: for 
the glory of God did lighten it, and the 
Lamb is the light thereof. 

And the nations of them which are 
saved shall walk in the light of it: and 
the kings of the earth do bring their 
glory and honour into it. (Revelation 
21: 23, 24.) 

LORD'S DAY. (See Sabbath, Sunday.) 

LORD'S PRAYER. (See Prayer.) 

LORD'S SUPPER. (See Communion, Fel- 
lowship.) 

LOT. 

Lot — a form of a Hebrew word meaning 
"a covering." Lot was the name of the 
nephew of Abraham who accompanied that 
patriarch from the land of the Chaldees. 
Eventually they separated and Lot seems to 
have taken up his residence in or near the 
wicked cities of Sodom and Gomorrah, from 
whence he and his family fled just prior to 
their destruction. We are told that his wife 
was turned into a pillar of salt because she 
looked back at them during the flight. Lot's 
descendants were the Moabites and Ammon- 
ites. 

References. — Genesis 13, 14, 19, etc. 

LOVE. (See Marriage, etc.) 

Love — that emotion expressive of the good 
will or affection or kindness which human be- 
ings entertain one for another; also the ex- 
pression of the emotion in words or acts cal- 



culated to gratify or benefit another ; also the 
union of these two ideas in a higher and no- 
bler sense. This development of the emotion 
is particularly evidenced in the attitude of 
God toward man, and shown in the giving by 
God through Jesus Christ all those things nec- 
essary for the salvation of man. Love to 
Christ by man is the natural offspring of 
Christ's love to man. The great measure and 
test of love is self-sacrifice, the surrender of 
self and the ambitions of self, the abandon- 
ment of self in devotion to another, or to 
others, the latter a type of love approaching 
the perfect type of the love of Christ. The 
province of love is to uplift and exalt. In 
mankind it is always more or less imperfect, 
in consequence of which we find distorted and 
degenerated specimens of love, in affections 
for things that are vile, or sinful, or degrad- 
ing, such as love of money, love of pleasure, 
love of self, etc. 

REFERENCES. 

Love Is of God and from God. 

He that loveth not knoweth not God ; 
for God is love. 

In this was manifested the love of 
God toward us, because that (jod sent 
his only begotten Son into the world, 
that we might live through him. (i 
John 4: 8, 9.) 

Love to God Commanded. 

And thou shalt love the Lord thy God 
with all thine heart, and with all thy 
soul, and with all thy might. (Deuter- 
onomy 6:5.) 

Therefore thou shalt love the Lord 
thy God, and keep his charge, and his 
statutes, and his judgments, and his 
commandments, alway. (Deuteronomy 
11: I.) 

But take diligent heed to do the com- 
mandment and the law, which Moses 
the servant of the Lord charged you, to 
love the Lord your God, and to walk in 
all his ways, and to keep his command- 
ments, and to cleave unto him, and to 



313 



LOVE 



THE COMPREHENSIVE ANALYSIS 



LOVE 



serve him with all your heart and with 
all your soul. (Joshua 22: 5.) 

He that loveth father or mother more 
than me is not worthy of me: and he 
that loveth son or daughter more than 
me is not worthy of me. (Matthew 10: 

Z7-) 

Master, which is the great command- 
ment in the law? 

Jesus said unto him, Thou shalt love 
the Lord thy God with all thy heart, and 
with all thy soul, and zvith all thy mind. 

This is the iirst and great command- 
ment. (Matthew^ 22: 36-38.) 

And one of the scribes came, and 
having heard them reasoning together, 
and perceiving that he had answered 
them well, asked him, Which is the first 
commandment of all? (Mark 12: 28.) 

And thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, 
and with all thy mind, and with all thy 
strength: this is the first commandment. 
(Mark 12: 30.) 

And to love him with all the heart, 
and with all the understanding, and 
with all the soul, and zvith all the 
strength, and to love his neighbour as 
himself, is more than all whole burnt 
offerings and sacrifices. (Mark 12: 

That thou mayest love the Lord thy 
God, and that thou mayest obey his 
voice, and that thou mayest cleave unto 
him : for he is thy life, and the length of 
thy days : that thou mayest dwell in the 
land which the Lord sware unto thy fa- 
thers, to Abraham, to Isaac, and to 
Jacob, to give them. (Deuteronomy 
30: 20.) 

Because he hath set his love upon me, 
therefore will I deliver him: I will set 
him on high, because he hath known my 
name. (Psalm 91: 14.) 

The Lord preserveth all them that 



love him : but all the wicked will he de- 
stroy. (Psalm 145: 20.) 

I love them that love me; and those 
that seek me early shall find me. 
(Proverbs 8: 17.) 

But as it is written. Eye hath not 
seen, nor ear heard, neither have en- 
tered into the heart of man, the things 
which God hath prepared for them that 
love him. ( i Corinthians 2:9.) 

But if any man love God, the same is 
known of him. (i Corinthians 8:3.) 

Herein is our love made perfect, thit 
we may have boldness in the day of 
judgment: because as he is, so are W2 
in this world. 

There is no fear in love; but perfect 
love casteth out fear : because fear hath 
torment. He that feareth is not made 
perfect in love, (i John 4: 17, 18.) 

Brotherly Love. 

A new commandment I give unto 
you. That ye love one another; as I 
have loved you, that ye also love one 
another. 

By this shall all men know that ye 
are my disciples, if ye have love one to 
another. (John 13: 34, 35.) 

This is my commandment. That ye 
love one another, as I have loved you. 
(John 15: 12.) 

Let love be without dissimulation. 
Abhor that which is evil; cleave to that 
which is good. 

Be kindly afifectioned one to another 
with brotherly love; in honour prefer- 
ring one another. (Romans 12 : 9, 10. ) 

But as touching brotherly love ye 
need not that I write unto you: for ye 
yourselves are taught of God to love 
one another, (i Thessalonians 4: 9.) 

Let brotherly love continue. (He- 
brews 13: I.) 

Seeing ye have purified your souls in 



3H 



LOVE 



THE COMPREHENSIVE ANALYSIS 



LOVE 



obeying" the truth through the Spirit 
unto unfeigned love of the brethren, 
see that ye love one another with a pure 
heart fervently. ( i Peter i : 22. ) 

And above all things have fervent 
charity among yourselves : for charity 
shall cover the multitude of sins. ( i 
Peter 4:8.) 

In this the children of God are mani- 
fest, and the children of the devil : who- 
soever doeth not righteousness is not of 
God, neither he that loveth not his 
brother. 

For this is the message that ye heard 
from the beginning, that we should love 
one another, (i John 3: 10, 11.) 

We know that we have passed from 
death unto life, because we love the 
brethren. He that loveth not his 
brother abideth in death. ( i John 3 : 

14.) 

Beloved, let us love one another: for 
love is of God; and every one that lov- 
eth is born of God, and knoweth God. 
(i John 4: 7.) 

Beloved, if God so loved us, we ought 
also to love one another, (i John 4: 
II.) 

If a man say, I love God, and hateth 
his brother, he is a liar : for he that lov- 
eth not his brother whom he hath seen, 
how can he love God whom he hath not 
seen? 

And this commandment have we 
from him, That he who loveth God 
love his brother also, (i John 4: 20, 
21.) 

Though I speak with the tongues of 
men and of angels, and have not char- 
ity, I am become as sounding brass, or 
a tinkling cymbal. 

And though I have the gift of proph- 
ecy, and understand all mysteries, and 
all knowledge; and though I have all 



faith, so that I could remove mountains, 
and have not charity, I am nothing. 

And though I bestow all my goods to 
feed the poor, and though I give my 
body to be burned, and have not char- 
ity, it profiteth me nothing. 

Charity sufifereth long, and is kind; 
charity envieth not ; charity vaunteth 
not itself, is not puffed up, 

Doth not behave itself unseemly, 
seeketh not her own, is not easily pro- 
voked, thinketh no evil ; 

Rejoiceth not in iniquity, but rejoi- 
ceth in the truth; 

Beareth all things, believeth all 
things, hopeth all things, endureth all 
things. 

Charity never faileth: but whether 
there be prophecies, they shall fail; 
whether there be tongues, they shall 
cease; w^hether there be knowledge, it 
shall vanish away, (i Corinthians 13: 
1-8.) 

*And now abideth faith, hope, char- 
ity, these three ; but the greatest of these 
is charity, (i Corinthians 13: 13.) 

And this is love, that we walk after 
his commandments. This is the com- 
mandment. That, as ye have heard from 
the beginning, ye should walk in it. (2 
John 1:6.) 

Law of Love to Man. 

Therefore all things whatsoever ye 
zuoiild that men should do to you, do 
•\'C ez'en so to them: for this is the lazv 
and the prophets. (Matthew 7: 12.) 

Honour thy father and thy mother: 
and, Thou shalt love thy neighbour as 
thyself. (Matthew^ 19: 19.) 

And the second is like unto it, Thou 
shalt love thy neighbour as thyself. 
(Matthew 22: 39.) 

And the second is like, namelv this, 



* Every time charity occurs in the above it should without doubt be rendered love. 



LUKE 



THE COMPREHENSIVE ANALYSIS 



LYING 



Thou shalt love thy neighbour as thy- 
self. There is none other commandment 
greater than these. (Mark 12: 31.) 

Owe no man anything, but to love 
one another : for he that loveth another 
hath fulfilled the law. 

For this, Thou shalt not commit adul- 
tery, Thou shalt not kill. Thou shalt not 
steal, Thou shalt not bear false witness, 
Thou shalt not covet; and if there be 
any other commandment, it is briefly 
comprehended in this saying, namely. 
Thou shalt love thy neighbour as thy- 
self. 

Love worketh no ill to his neighbour : 
therefore love is the fulfilling of the 
law. (Romans 13: 8-10.) 

The Measure of the Fullness of Love. 

And Jesus answering said unto him, 
Simon, I have somewhat to say unto 
thee. And he saith. Master, say on. 

There was a certain creditor which 
had two debtors: the one owed five hun- 
dred pence, and the other fifty. 

And when they had nothing to pay, 
he frankly forgave them both. Tell me 
therefore, which of them will love him 
most? 

Simon answered and said, I suppose 
that he, to whom he forgave most. And 
he said unto him. Thou hast rightly 
judged. (Luke 7: 40-43.) 

For all the law is fulfilled in one 
word, even in this ; Thou shalt love thy 
neighbour as thyself. ( Galatians 5 : 

14.) 

If ye fulfil the royal law according to 
the Scripture, Thou shalt love thy 
neighbour as thyself, ye do well. 
(James 2:8.) 

LUKE. 

Luke — the Englished form of the Greek 
proper name Loukas (Latin, Lucas or Lu- 



canus), meaning "bom at daylight." Luke, 
chiefly known to modern Christians as the 
writer of the gospel bearing his name, and tht 
book of the Acts, appears to have been a Syro- 
Greek of the city of Antioch and early con- 
verted to Christianity. There is a tradition 
that he was one of the 70 and one of the two 
that saw Jesus at Emmaus, but of this latter 
statement there is no confirmation. He was 
an educated man and a physician. He also 
was an able helper to Paul and accompanied 
the great apostle to the Gentiles to Jerusalem 
and to Rome. It is said that he suffered mar- 
tyrdom, but when, where, and how we have 
no means of knowing. 

LYING. 

Ly'iNG — the act of telling a lie; also the 
state of being a lie or a falsehood. Lying is 
one of the sins against which the Bible strong- 
ly inveighs. The doom of liars is also care- 
fully pointed out. Nevertheless it is one of 
the most common of offences, and has been 
in all ages. Prevarication is a form of lying, 
since the motive to mislead by statement is as 
present in it as in the full-fledged lie. 

REFERENCES. 

These six things doth the Lord hate ; 
yea, seven are an abomination unto 
him: 

A proud look, a lying tongue, and 
hands that shed innocent blood, 

A heart that deviseth wicked imagi- 
nations, feet that be swift in running to 
mischief, 

A false witness that speaketh lies, 
and he that soweth discord among 
brethren. (Proverbs 6: 16-19.) 

Lying lips are abomination to the 
Lord: but they that deal truly are his 
delight. (Proverbs 12: 22.) 

Ye shall not steal, neither deal false- 
ly, neither lie one to another. (Levit- 
icus 19: II.) 

Lie not one to another, seeing that ye 
have put off the old man with his deeds. 
(Colossians 3:9.) 



!l6 



MACEDONIA 



THE COMPREHENSIVE ANALYSIS 



MAGI 



Ye are of your father the devil, and 
the lusts of your father ye will do. He 
was a murderer from the beginning, 
and abode not in the truth, because 
there is no truth in him. When he 
speaketh a lie, he speaketh of his oivn: 
for he is a liar, and the father of it. 
(John 8: 44.) 

But the fearful, and unbeheving, and 
the abominable, and murderers, and 
whoremongers, and sorcerers, and idol- 
aters, and all liars, shall have their part 
in the lake which burneth with fire and 
brimstone: which is the second death. 
(Revelation 21 : 8.) 

And there shall in no wise enter into 
it any thing that defileth, neither what- 
soever worketh abomination, or maketh 
a lie: but they which are written in the 
Lamb's book of life. (Revelation 21: 
27.) 

For without are dogs, and sorcerers, 
and whoremongers, and murderers, and 
idolaters, and whosoever loveth and 
maketh a lie. (Revelation 22: 15.) 

MACEDONIA. (See Paul.) 

Mac-e-do'ni-a (so named from its myth- 
ical founder, Macedon) — a large country to 
the north of Greece, extending to the Balkan 
mountains. It originally was the home of a 
hardy and warlike race, who gave to the 
world two great conquerors, Philip of Mace- 
don and his son, Alexander the Great. It was 
the first country of Europe to receive the gos- 
pel, Paul and his companions preaching there 
on the inspired invitation of its people: "Come 
over into Macedonia, and help us." (Acts 
16: 9.) 

MACHPELAH. 

Mach-pe'lah — a form of a Hebrew word 
meaning "twofold" or "double." Machpelah 
was the name of a plot of ground containing 
a large cave which Abraham bought for vise 
as a family sepulchre. In it were buried 



Abraham, Isaac, Rebekah, and Leah. Under 
the great mosque at Hebron there is a cave 
which is said to be the cave of Machpelah. 

MAGDALA. (See Mary.) 

Mag-da'la — a form of a Hebrew word 
meaning "tower." Magdala was a village on 
the Sea of Galilee, the home of Mary Magda- 
lene, that is, Mary of Magdala, 

MAGDALENE. (See Mary.) 

MAGI. 

M.a.'gi — the name of one of the six tribes 
of the Mede nation. They were of the priestly 
caste, occupying the same position among the 
Medes as did the Levites among the Hebrews. 
They were men of the most learned type and 
were credited with having penetrated many of 
the secrets of nature which the Egyptian and 
Chaldean priesthood had acquired, secrets that 
gave them enormous influence over the peo- 
ple, who believed that they were capable of 
performing acts of magic and miracles. Many 
of them were free from idolatrous supersti- 
tion and welcomed such knowledge of the 
true God as the Hebrew could carry to them. 
Indeed, it seems that their religion, in its 
original form, was a sort of worship of Je- 
hovah, although they had not the knowledge 
of Him that the Hebrews had, nor did they 
call Him by that name. 

The "wise men from the East" who came 
to find the infant Jesus and worship Him were 
men of the tribe of the Magi. We are told 
that they were guided by a star, which after 
it had led them to Bethlehem had performed 
its functions and disappeared, God sending 
them back another way to their own country 
through the guidance of a dream. The gifts 
they brought were entirely typical of the rank 
of Jesus — gold to show His kingly dignity, 
frankincense to show their adoration of Him 
as the Son of God, and myrrh to indicate the 
bitterness of His Passion. Tradition gives 
their names as Caspar, Melchoir, and Bal- 
thasar, but, of course, there is absolutely no 
confirmation of this. To this day the Greek 
Church celebrates in almost regal splendor a 
festival commemorating the visit. 



317 



MAJESTY 



THE COMPREHENSIVE ANALYSIS 



MALICE 



MAJESTY. 

Maj'es-ty — the dignity and authority of 
sovereign power. The majesty of God and 
Christ passes that of the kings and rulers of 
the earth to a Hmitless degree. 



REFERENCES. 

Thine, O Lord, is the greatness, and 
the power, and the glory, and the vic- 
tory, and the majesty: for all that is in 
the heaven and in the earth is thine; 
thine is the kingdom, O Lord, and thou 
art exalted as head above all. (i 
Chronicles 29: 11.) 

Fair weather cometh out of the 
north: with God is terrible majesty. 
(Job 37: 22.) 

The Lord reigneth, he is clothed with 
majesty; the Lord is clothed with 
strength, wherewith he hath girded 
himself: the world also is stablished, 
that it cannot be moved. (Psalm 93: 

I.) 

Honour and majesty are before him : 
strength and beauty are in his sanc- 
tuary. (Psalm 96: 6.) 

They shall lift up their voice, they 
shall sing for the majesty of the Lord, 
they shall cry aloud from the sea. ( Isa- 
iah 24: 14.) 

For we have not followed cunningly 
devised fables, when we made known 
unto you the power and coming of our 
Lord Jesus Christ, but were eyewit- 
nesses of his majesty. (2 Peter i : 16.) 

MALACHI. 

Mal'a-chi — a form of a Hebrew word 
meaning "my angel." Malachi was the last 
of the minor prophets. His book is therefore 
the last of the canon of the Old Testament. 
He lived about the year 400 B.C. His proph- 
ecy is along the same lines as his contem- 
porary, Nehemiah. 

Reference. — The book of Malachi. 



MALICE. 

Mal'ice — violent hatred, leading to the 
doing of evil things against the object of it. 
Malice is akin to malevolence and malignity. 
The Bible warns us against the harboring of 
malice in our hearts, and the passion is gen- 
erally regarded as one of the worst of sins 
against our fellow-man. 

REFERENCES. 

Whoso mocketh the poor reproach- 
eth his Maker: and he that is glad at 
calamities shall not be unpunished. 
(Proverbs 17: 5.) 

Rejoice not when thine enemy fall- 
eth, and let not thine heart be glad when 
he stumbleth: 

Lest the Lord see it, and it displease 
him, and he turn away his wrath from 
him. (Proverbs 24: 17, 18.) 

Therefore let us keep the feast, not 
with old leaven, neither with the leaven 
of malice and wickedness; but with the 
unleavened bread of sincerity and truth, 
(i Corinthians 5:8.) 

Brethren, be not children in under- 
standing: howbeit in malice be ye chil- 
dren, but in understanding be men. ( i 
Corinthians 14: 20.) 

Let all bitterness, and wrath, and 
anger, and clamour, and evil speaking, 
be put away from you, with all malice. 
(Ephesians 4: 31.) 

But now ye also put off all these; 
anger, wrath, malice, blasphemy, filthy 
communication out of your mouth. 
(Colossians 3:8.) 

For we ourselves also were some- 
times foolish, disobedient, deceived, 
serving divers lusts and pleasures, liv- 
ing in malice and envy, hateful, and 
hating one another. (Titus 3:3.) 

Grudge not one against another, 
brethren, lest ye be condemned : behold, 
the judge standeth before the door. 
(James 5:9.) 



:i8 



MAMMON 



THE COMPREHENSIVE ANALYSIS 



MAN 



Wherefore laying aside all malice, 
and all guile, and hypocrisies, and en- 
vies, and all evil speakings, 

As newborn babes, desire the sincere 
milk of the word, that ye may grow 
thereby, (i Peter 2: i, 2.) 

MAMMON. (See Riches.) 

Mam'mon — a word from the Chaldee 
meaning "riches" or "wealth." The Master, 
in using the term, personified it and placed 
it in opposition to God as a sort of idolatry. 
His meaning in an oft quoted but not well 
understood scripture appears to have been to 
"make friends of the mammon of unright- 
eousness," by spending wealth in a manner 
to benefit and bless poor saints, so that they 
may intercede with God for blessings upon 
you here and obtain for you His gracious 
pardon and be gratefully waiting on the gold- 
en shore to welcome and receive you into the 
"everlasting habitation." 

REFERENCES. 

No man can serve two masters: for 
either he zvill hate the one, and love the 
other; or else he will hold to the one, 
and despise the other. Ye cannot serve 
God and mammon. (Matthew 16: 24.) 

And I say unto you, Make to your- 
selves friends of the mammon of un- 
righteousness; that, when ye fail, they 
may receive you into everlasting habi- 
tations. 

He that is faithful in that which is 
least is faithful also in much: and he 
that is unjust in the least is unjust also 
in much. 

If therefore ye have not been faith- 
ful in the unrighteous mammon, who 
will commit to your trust the true 
riches? 

And if ye have not been faithful in 
that which is another mans, who shall 
give you that which is your own? 

No servant can serve two masters: 



for either he zvill hate the one, and love 
the other; or else he will hold to the one, 
and despise the other. Ye cannot serve 
God and mammon. (Luke 16: 9-13.) 

MAN. 

Man — the English generic name for the 
human race ; also the name for the male type 
of the human race as opposed to the female 
type. 

The human mind has puzzled much over 
the origin of mankind and the meaning of the 
verses in Genesis telling of the creation of the 
human race. For years thinkers on this sub- 
ject were divided into two distinct classes — 
those who insisted upon a literal rendering of 
the Mosaic text to the effect that man was 
made by God from earth, into which the breath 
of life was breathed, and those who insisted 
that the passages were written in allegory and 
that what Moses intended to show was simply 
the divine hand in the development of man 
from the animal kingdom, a theory proved, so 
far as the human mind is capable of proving 
a theory, by the achievements and advance- 
ment of science. The warfare between these 
two schools of thought was bitter, those stand- 
ing for the literal leading of Genesis accus- 
ing the others of atheism, infidelity, etc., and 
the scientists declaring their antagonists to be 
narrow-minded and possessed of mental vi- 
sions obscured by too great devotion to their 
religious faith. In later years, however, a 
new school of thought has arisen, having 
among its members men whose religious good- 
standing and scientific attainments could not 
be impugned. This school contends that 
there is nothing in science to nullify the Mo- 
saic statement that man was made from earth 
and the breath of life breathed into him, and 
that likewise there is nothing in religious dog- 
ma to nullify the position that man is an evo- 
lution of the animal. They declare, on the 
other hand, that the evolution of man from 
animal is one of the surest proofs of the lov- 
ing-kindness of God for His created things, 
that it is a part of the divine plan for the 
improvement of creation and the gradual 
drawing nearer to God of the things to which 
He gave life, a plan which is taught in all 
Scripture, and a part of which was the com- 



319 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



ing to earth of the Son of God and the shed- 
ding of the Son's blood for the redemption of 
the human race. All these things, this school 
declares, are part and parcel of God's loving 
and helpful regard for His creation, mani- 
fested since the beginning of things and to be 
manifested until the end of time. They trace 
it in the gradual development of all forms of 
life and human attainments, pointing out that 
man, through the God-given benefits of civ- 
ilization and religious liberty, is immeasura- 
bly higher as a human being, and closer to his 
God as a creature made in the likeness of that 
God, tiian he was in the time of Moses, or 
David, or in the days when Jesus lived, or 
in the Middle Ages, or in the times when reli- 
gious liberty was barely rearing its head un- 
der Luther and the Reformation. This im- 
provement (or evolution), they contend, will 
continue to go on until the time when God 
in His wisdom will see fit to come again to 
earth in the shape of the glorified Christ, as 
promised to us in the Scripture by Jesus the 
Christ Himself. 

While this school of thought takes the po- 
sition that Moses' ftatement that man was 
made from dust and that the breath of life 
was breathed into him is allegorical, and in 
strict keeping witli the methods of commu- 
nicating such things in Moses' time, they do 
not take any stock in the statements of the 
other side that man originated in half a dozen 
places at once, which for a long time was a 
favorite argumf:n^ against the truth of the 
Mosaic position, They declare that all evi- 
dences assemble to show that man did orig- 
inate in one piace, as Moses said. To prove 
this they offer the fact that widely-separated 
races have similar traditions — such as the Cre- 
ation, the garden of Eden or its counterpart, 
the Flood or destruction of a large part of 
the race by a deluge, and one or two other 
universal traditions ; the universal practice of 
early mankind to sacrifice to supernatural be- 
ings they called gods ; the widespread diflfu- 
sion of serpent worship and nature worship 
among aboriginal peoples ; the similarity of 
certain customs, such as skull-squeezing- for 
infants, tattooing and marking the flesh among 
peoples separated by vast distances of land 
and water ; the indications in language that 
back in the past there was a common tongue 



spoken by all men ; and chief of all the physi- 
ological fact that all mankind has the same 
number of bones, muscles, organs, nerves, and 
functions, regardless of color, native land, or 
degree of culture or civilization. As has been 
said, this school numbers among its members 
men whose religious orthodoxy and scientific 
eminence cannot be questioned — men of all 
shades of faith. Baptist, Methodist, Presby- 
terian, Episcopalian, Roman Catholic, and 
Jew ; doctors, historians, philologists, and nat- 
uralists — and for the most part they bitterly 
resent the attitudes of the other sides of the 
controversy. 

REFERENCES. 

Man's Creation and Fall. 

And God said, Let us make man in 
our image, after our likeness : and let 
them have dominion over the fish of 
the sea, and over the fowl of the air, 
and over the cattle, and over all the 
earth, and over every creeping thing 
that creepeth upon the earth. 

So God created man in his own 
image, in the image of God created he 
him; male and female created he them. 
(Genesis i : 26, 2'j.') 

And the Lord God formed man of 
the dust of the ground, and breathed 
into his nostrils the breath of life; and 
man became a living soul. (Genesis 
2: 7.) 

And the Lord God called unto Adam, 
and said unto him. Where art thou ? 

And he said, I heard thy voice in the 
garden: and I was afraid, because I 
was naked; and I hid myself. 

And he said, Who told thee that thou 
wast naked? Hast thou eaten of the 
tree whereof I commanded thee, that 
thou shouldest not eat? 

And the man said, The woman whom 
thou gavest to be with me, she gave me 
of the tree, and I did eat. (Genesis 3: 

9-12.) 

And the Lord God said. Behold, the 



t20 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



man is become as one of us, to know 
good and evil: and now, lest he put 
forth his hand, and take also of the tree 
of life, and eat, and live for ever: 

Therefore the Lord God sent him 
forth from the garden of Eden, to till 
the ground from whence he was taken. 

So he drove out the man: and he 
placed at the east of the garden of Eden 
cherubim, and a flaming sword which 
turned every way, to keep the way of 
the tree of life. ( Genesis 3 : 22-24. ) 

Man's Dignity. 

And God blessed them, and God said 
unto them. Be fruitful, and multiply, 
and replenish the earth, and subdue it: 
and have dominion over the fish of the 
sea, and over the fowl of the air, and 
over every living thing that moveth 
upon the earth. 

And God said, Behold, I have given 
you every herb bearing seed, which is 
upon the face of all the earth, and ev- 
ery tree, in the which is the fruit of a 
tree yielding seed ; to you it shall be for 
meat. 

And to every beast of the earth, and 
to every fowl of the air, and to every 
thing that creepeth upon the earth, 
wherein there is life, I have given every 
green herb for meat: and it was so. 
(Genesis i : 28-30.) 

Man's Depravity and Sin Universal. 

And God saw that the wickedness of 
man was great in the earth, and that 
every imagination of the thoughts of 
his heart was only evil continually. 
(Genesis 6:5.) 

The earth also was corrupt before 
God; and the earth was filled with vio- 
lence. 

And God looked upon the earth, and, 
behold, it was corrupt ; for all flesh had 
21 32 



corrupted his way upon the earth. 
(Genesis 6: 11, 12.) 

They have corrupted themselves, 
their spot is not the spot of his children : 
they are a perverse and crooked gener- 
ation. (Deuteronomy 32: 5.) 

Behold, he putteth no trust in his 
saints ; yea, the heavens are not clean 
in his sight. 

How much more abominable and 
filthy is man, which drinketh iniquity 
like water? (Job 15: 15, 16.) 

The fool hath said in his heart, There 
is no God. They are corrupt, they have 
done abominable works, there is none 
that doeth good. 

The Lord looked down from heaven 
upon the children of men, to see if there 
were any that did understand, and seek 
God. 

They are all gone aside, they are all 
together become filthy: there is none 
that doeth good, no, not one. (Psalm 

14: I-3-) 

The fool hath said in his heart. There 

is no God. Corrupt are they, and have 

done abominable iniquity: there is none 

that doeth good. 

God looked down from heaven upon 
the children of men, to see if they were 
any that did understand, that did seek 
God. 

Every one of them is gone back : they 
are altogether become filthy; there is 
none that doeth good, no, not one. 
(Psalm 53: 1-3.) 

For all this they sinned still, and be- 
lieved not for his wondrous works. 
(Psalm 78: 32.) 

Most men will proclaim every one 
his own goodness : but a faithful man 
who can find? (Proverbs 20: 6.) 

Who can say, I have made my heart 
clean, I am pure from my sin? Prov- 
erbs 20: 9.) 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



Behold, this have I found, saith the 
Preacher, counting one by one, to find 
out the account; 

Which yet my soul seeketh, but I find 
not: one man among a thousand have 
I found; but a woman among all those 
have I not found. 

Lo, this only have I found, that God 
hath made man upright; but they have 
sought out many inventions. (Eccle- 
siastes 7: 27-29.) 

Because sentence against an evil 
work is not executed speedily, therefore 
the heart of the sons of men is fully set 
in them to do evil. (Ecclesiastes 8: 

II.) 
Wherefore will ye plead with me? ye 

all have transgressed against me, saith 

the Lord. (Jeremiah 2: 29.) 

Yet thou sayest. Because I am inno- 
cent, surely his anger shall turn from 
me. Behold, I will plead with thee, be- 
cause thou sayest, I have not sinned. 
(Jeremiah 2: 35.) 

And ye have done worse than your 
fathers ; for, behold, ye walk every one 
after the imagination of his evil heart, 
that they may not hearken unto me. 
(Jeremiah 16: 12.) 

But those things which proceed out 
of the mouth come forth from the heart; 
and they defile the man. 

For out of the heart proceed evil 
thoughts, murders, adulteries, fornica- 
tions, thefts, false witness, blasphemies: 

These are the things which defile a 
man: hut to eat with unwashen hands 
defileth not a man. (Matthew 15: 18- 
20.) 

And he said. That which cometh out 
of the man, that defileth the man. 

For from within, out of the heart of 
men, proceed evil thoughts, adulteries, 
fornications, murders. 

Thefts, covetousness, wickedness, 



deceit, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness: 

All these evil things come from with- 
in, and defile the man. (Mark 7: 20 

23-) 

Do not think that I zvill accuse you 
to the Father: there is one that accuseth 
you, even Moses, in whom ye trust. 
(John 5: 45.) 

Man's Imperfection and Weakness. 

O our God, wilt thou not judge them ? 
for we have no might against this great 
company that cometh against us; nei- 
ther know we what to do : but our eyes 
are upon thee. (2 Chronicles 20: 12.) 

Which of you by taking thought can 
add one cubit unto his stature? (Mat- 
thew 6: 27.) 

So then it is not of him that willeth, 
nor of him that runneth, but of God that 
sheweth mercy. (Romans 9: 16.) 

So then neither is he that planteth 
any thing, neither he that watereth ; but 
God that giveth the increase. ( i Corin- 
thians 3: 7.) 

Not that we are sufficient of our- 
selves to think any thing as of our- 
selves; but our sufficiency is of God. 
(2 Corinthians 3: 5.) 

Man Made to Suffer. 

Although affliction cometh not forth 
of the dust, neither doth trouble spring 
out of the ground: 

Yet man is born unto trouble, as the 
sparks fly upward. (Job 5: 6, 7.) 

Man that is born of a woman is of 
few days, and full of trouble. 

He cometh forth like a flower, and is 
cut down: he fleeth also as a shadow, 
and continueth not. (Job 14: i, 2.) 

Lord, make me to know mine end, 
and the measure of my days, what it is ; 
that I may know how frail I am. 
(Psalm 39: 4.) 



323 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



Confirming the souls of the disciples, 
and exhorting them to continue in the 
faith, and that we must through much 
tribulation enter into the kingdom of 
God. (Acts 14: 22.) 

For we know that the whole creation 
groaneth and travaileth in pain togeth- 
er until now. 

And not only they, but ourselves also, 
which have the firstfruits of the Spirit, 
even we ourselves groan within our- 
selves, waiting for the adoption, to wit, 
the redemption of our body. (Romans 
8: 22,23.) 

Ignorance of Man. 

For inquire, I pray thee, of the for- 
mer age, and prepare thyself to the 
search of thy fathers : 

(For we are but of yesterday, and 
know nothing, because our days upon 
earth are a shadow:) 

Shall not they teach thee, and tell 
thee, and utter words out of their heart ? 
(Job 8: 8-10.) 

For vain man would be wise, though 
man be born like a wild ass's colt. (Job 
11: 12.) 

But where shall wisdom be found? 
and where is the place of understand- 
ing? 

Man laioweth not the price thereof; 
neither is it found in the land of the 
living. (Job 28: 12, 13.) 

There is a way that seemeth right 
unto a man ; but the end thereof are the 
ways of death. (Proverbs 16: 25.) 

Boast not thyself of to-morrow; for 
thou knowest not what a day may bring 
forth. (Proverbs 27: i.) 

Then I beheld all the work of God, 
that a man cannot find out the work 
that is done under the sun: because 
though a man labour to seek it out, yet 
he shall not find it ; yea further ; though 



a wise man think to know it yet shall 
he not be able to find it. (Ecclesiastes 
8: 17.) 

We grope for the wall like the blind, 
and we grope as if we had no eyes : we 
stumble at noonday as in the night; we 
are in desolate places as dead men. 
(Isaiah 59: 10.) 

Where is the wise? where is the 
scribe? where is the disputer of this 
world? hath not God made foolish the 
wisdom of this world? 

For after that in the wisdom of God 
the world by wisdom knew not God, it 
pleased God by the foolishness of 
preaching to save them that believe. ( i 
Corinthians i: 20, 21.) 

And if any man think that he know- 
eth any thing, he knoweth nothing yet 
as he ought to know, (i Corinthians 
8: 2.) 

Whereas ye know not what shall be 
on the morrow. For what is your life? 
It is even a vapour, that appeareth for 
a little time, and then vanisheth away. 
(James 4: 14.) 

Mortality of Man. 

Yet ye shall be brought to the grave, 
and shall remain in the tomb. 

The clods of the valley shall be sweet 
unto him, and every man shall draw 
after him, as there are innumerable be- 
fore him. (Job 21: 32, 33.) 

All they that be fat upon earth shall 
eat and worship : all they that go down 
to the dust shall bow before him: and 
none can keep alive his own soul. 
( Psalm 22 : 29. ) 

What man is he that liveth, and shall 
not see death ^ shall he deliver his soul 
from the hand of the grave? Selah. 
(Psalm 79: 48.) 

One generation passeth away, and 
another generation cometh: but the 



323 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



earth abideth for ever. (Ecclesiastes 

1:4.) 

I considered all the living which walk 
under the sun, with the second child 
that shall stand up in his stead. (Ec- 
clesiastes 4: 15.) 

Yea, though he live a thousand years 
twice told, yet hath he seen no good: 
do not all go to one place? (Ecclesi- 
astes 6:6.) 

There is no man that hath power 
over the spirit to retain the spirit; 
neither hath he power in the day of 
death : and there is no discharge in that 
war; neither shall wickedness deliver 
those that are given to it. (Ecclesias- 
tes 8: 8.) 

Your fathers, where are they? and 
the prophets, do they live for ever? 
(Zechariah 1:5.) 

And they truly were many priests, 
because they were not suffered to con- 
tinue by reason of death, (Hebrews 

7- 23-) 

Vanity of Man's Life. 

Like sheep they are laid in the grave ; 
death shall feed on them; and the up- 
right shall have dominion over them in 
the morning; and their beauty shall 
consume in the grave from their dwell- 
ing. (Psalm 49: 14.) 

Vanity of vanities, saith the Preach- 
er, vanity of vanities; all is vanity. 

What profit hath a man of all his 
labour which he taketh under the sun? 

One generation passeth away, and 
another generation cometh: but the 
earth abideth for ever. (Ecclesiastes 
i: 2-4.) 

Man's Duty. 

Let us hear the conclusion of the 
whole matter: Fear God, and keep his 
commandments: for this is the whole 
duty of man. (Ecclesiastes 12: 13.) 



He hath shewed thee, O man, what 
is good; and what doth the Lord require 
of thee, but to do justly, and to love 
mercy, and to walk humbly with thy 
God? (Micah 6:8.) 

And this is his commandment. That 
we should believe on the name of his 
Son Jesus Christ, and love one another, 
as he gave us commandment. ( i John 
3: 23.) 

Man's Redemption. 

But God commendeth his love toward 
us, in that, while we were yet sinners, 
Christ died for us. 

Much more then, being now justified 
by his blood, we shall be saved from 
wrath through him. 

For if, when we were enemies, we 
were reconciled to God by the death of 
his Son, much more, being reconciled, 
we shall be saved by his life. 

And not only so, but we also joy in 
God through our Lord Jesus Christ, by 
whom we have now received the atone- 
ment. 

Wherefore, as by one man sin en- 
tered into the world, and death by sin; 
and so death passed upon all men, for 
that all have sinned: 

(For until the law sin was in the 
world: but sin is not imputed when 
there is no law. 

Nevertheless death reigned from 
Adam to Moses, even over them that 
had not sinned after the similitude of 
Adam's transgression, who is the fig- 
ure of him that was to come. 

But not as the offence, so also is the 
free gift. For if through the offence 
of one many be dead, much more the 
grace of God, and the gift by grace, 
which is by one man, Jesus Christ, hath 
abounded unto many. 

And not as it was by one that sinned, 



324 



MAN 



THE COMPREHENSIVE ANALYSIS 



MAN 



SO is the gift: for the judgment was by 
one to condemnation, but the free gift 
is of many ofifences unto justification. 

For if by one man's offence death 
reigned by one; much more they which 
receive abundance of grace and of the 
gift of righteousness shall reign in life 
by one, Jesus Christ.) 

Therefore as by the ofifence of one 
judgment came upon all men to con- 
demnation; even so by the righteous- 
ness of one the free gift came upon all 
men unto justification of life. 

For as by one man's disobedience 
many were made sinners, so by the obe- 
dience of one shall many be made right- 
eous. (Romans 5: 8-19.) 

And as we have borne the image of 
the earthy, we shall also bear the image 
of the heavenly, (i Corinthians 15: 

49-) 

For our conversation is in heaven ; 
from whence also we look for the Sav- 
iour, the Lord Jesus Christ: 

Who shall change our vile body, that 
it may be fashioned like unto his glo- 
rious body, according to the working 
whereby he is able even to subdue all 
things unto himself. (Philippians 3: 
20, 21.) 

Giving thanks unto the Father, 
which hath made us meet to be partak- 
ers of the inheritance of the saints in 
light : 

Who hath delivered us from the pow- 
er of darkness, and hath translated us 
into the kingdom of his dear Son: 

In whom we have redemption 
through his blood, even the forgiveness 
of sins. (Colossians i: 12-14.) 

But one in a certain place testified, 
saying. What is man, that thou art 
mindful of him ? or the son of man, that 
thou visitest him? 

Thou madest him a little lower than 



the angels; thou crownedst him with 
glory and honour, and didst set him 
over the works of thy hands: 

Thou hast put all things in subjec- 
tion under his feet. For in that he put 
all in subjection under him, he left noth- 
ing that is not put under him. But now 
we see not yet all things put under 
him. 

But we see Jesus, who was made a 
little lower than the angels for the suf- 
fering of death, crowned with glory and 
honour; that he by the grace of God 
should taste death for every man. 

For it became him, for whom are all 
things, and by whom are all things, in 
bringing many sons unto glory, to 
make the captain of their salvation per- 
fect through sufferings. 

For both he that sanctifieth and they 
who are sanctified are all of one: for 
which cause he is not ashamed to call 
them brethren, 

Saying, I will declare thy name unto 
my brethren, in the midst of the church 
will I sing praise unto thee. 

And again, I will put my trust in 
him. And again. Behold I and the 
children which God hath given me. 

Forasmuch then as the children are 
partakers of flesh and blood, he also 
himself likewise took part of the same; 
that through death he might destroy 
him that had the power of death, that 
is, the devil; 

And deliver them who through fear 
of death were all their lifetime subject 
to bondage. 

For verily he took not on him the 
nature of angels; but he took on him 
the seed of Abraham. 

Wherefore in all things it behoved 
him to be made like unto his brethren, 
that he might be a merciful and faith- 
ful high priest in things pertaining to 



525 



MANNA 



THE COMPREHENSIVE ANALYSIS 



MANNA 



God, to make reconciliation for the sins 
of the people. (Hebrews 2: 6-17.) 

MANNA. 

Man'na — a form of a Hebrew word or 
word-phrase meaning "what is it?" Manna 
was the name given to the food miraculously 
supplied by God to the Israelites during their 
forty years of wandering in the desert. When 
they beheld it they uttered the word-phrase 
which eventually became its name. It was 
like no other thing in the way of food they 
had seen, nor was its strange falling from 
Heaven with the dew likely to lead them to 
any natural explanation of its presence. 
Botanists, naturalists, and scientists have made 
many researches and efforts to identify known 
natural substances with the Scriptural manna, 
but have failed to find anything that answers 
the descriptions among the articles of which 
they have knowledge. 

REFERENCES. 

Then said the Lord unto Moses, Be- 
hold, I will rain bread from heaven for 
you; and the people shall go out and 
gather a certain rate every day, that 
I may prove them, whether they will 
walk in my law, or no. (Exodus 16: 

4.) 

And when the dew that lay was gone 
up, behold, upon the face of the wilder- 
ness there lay a small round thing, as 
small as the hoar frost on the ground. 

And when the children of Israel saw 
it, they said one to another, It is man- 
na : for they wist not what it was. And 
Moses said unto them. This is the bread 
which the Lord hath given you to eat. 
(Exodus 16: 14, 15.) 

And Moses said, Let no man leave 
of it till the morning. 

Notwithstanding they hearkened not 
unto Moses ; but some of them left of 
it until the morning, and it bred worms, 
and stank: and Moses was wroth with 
them. 



And they gathered it every morning, 
every man according to his eating: and 
when the sun waxed hot, it melted. 
(Exodus 16: 19-21.) 

And the house of Israel called the 
name thereof Manna : and it was like 
coriander seed, white; and the taste of 
it was like wafers made with honey. 
(Exodus 16: 31.) 

And the children of Israel did eat 
manna forty years, until they came to 
a land inhabited: they did eat manna, 
until they came unto the borders of the 
land of Canaan. (Exodus 16: 35.) 

But now our soul is dried away: 
there is nothing at all, besides this man- 
na, before our eyes. 

And the manna was as coriander 
seed, and the colour thereof as the 
colour of bdellium. 

And the people went about, and gath- 
ered it, and ground it in mills, or beat 
it in a mortar, and baked it in pans, and 
made cakes of it : and the taste of it was 
as the taste of fresh oil. 

And when the dew fell upon the 
camp in the night, the manna fell upon 
it. (Numbers 11: 6-9.) 

And the manna ceased on the mor- 
row after they had eaten of the old corn 
of the land: neither had the children 
of Israel manna any more ; but they did 
eat of the fruit of the land of Canaan 
that year. (Joshua 5 : 12.) 

And he humbled thee, and suffered 
thee to hunger, and fed thee with man- 
na, which thou knewest not, neither did 
thy fathers know; that he might make 
thee know that man doth not live by 
bread only, but by every word that pro- 
ceedeth out of the mouth of the Lord 
doth man live. (Deuteronomy 8:3.) 

Who fed thee in the wilderness with 
manna, which thy fathers knew not, 
that he might humble thee, and that he 



326 



MARK 



THE COMPREHENSIVE ANALYSIS 



MARRIAGE 



might prove thee, to do thee good at thy 
latter end. (Deuteronomy 8: i6.) 

Thou gavest also thy good Spirit to 
instruct them, and withheldest not thy 
manna from their mouth, and gavest 
them water for their thirst. (Nehe- 
miah 9: 20.) 

Though he had commanded the 
clouds from above, and opened the 
doors of heaven. 

And had rained down manna upon 
them to eat, and had given them of the 
corn of heaven. 

Man did eat angels' food: he sent 
them meat to the full. (Psalm 78: 23- 

25-) 

Our fathers did eat manna in the 
desert ; as it is written. He gave them 
bread from heaven to eat. (John 6: 

MARK. 

Mark — an Englished form of the Latin 
proper name Marcus, meaning "a hammer" 
or "sprung from Mars." Mark is the name 
by which we know one of the evangeUsts or 
gospel writers, whose surname was John. In 
the Acts he is simply called John or Mark. 
He is supposed to have been an early convert 
from Judaism and to have lived in Jerusalem, 
where his mother, whose name was Mary, had 
a house where the apostles were accustomed 
to assemble. There is some evidence also that 
he was a relative — possibly a cousin — of Bar- 
nabas. He seems to have accompanied Paul 
on his first missionary journey and then to 
have left the great apostle because of some 
disagreement. Later they were reconciled, 
and Mark accompanied Paul to Rome and 
shared the apostle's first and second captivity 
there. There is also some evidence to the 
effect that Mark was a companion and inter- 
preter to Peter for a time. Thus it appears 
tliat Mark was a good servant of the early 
Church. His gospel is believed to have been 
written through or by reason of his associa- 
tion with Peter. It is a narrative of the Sav- 
iour's actions, rather than of His discourses. 



MARRIAGE. 

Mar'riage — the legal union for life of a 
man and a woman ; matrimony ; wedlock. Of 
the divine institution of marriage there can be 
no question. Eve was made as a helpmeet for 
Adam, the first man, and the whole descrip- 
tion of the mating of the pair in Eden is of a 
type calculated to convey an exalted idea of 
the relation. Further on, from the lips of the 
Master Himself we have the divine approval 
of marriage and sundry statements that show 
the attitude of divinity toward it. Unques- 
tionably, God's intention in creating the mar- 
riage bond was that there should be one wife 
to one husband and vice versa; in other words, 
that marriages should be monogamous and not 
polygamous ; that nothing should sever the re- 
lationship except death or the adultery of one 
or the other of the parties. These points are 
covered by the facts that only one wife was 
made for Adam and the statements of Jesus, 
who said that man might not put away his 
wife save for the one cause as well as "What 
therefore God hath joined together let not 
man put asunder." The divine attitude is per- 
fectly clear and perfectly intelligible to man- 
kind, absolutely nothing being left to infer- 
ence, guesswork, or construction. 

From the earliest times, however, the in- 
stitution of marriage has been distorted by 
mankind to suit his convenience. "Putting 
away" or divorce has been practiced at the 
will of both man and woman, while polygamy 
is found among all peoples and in all times. 
In latter days open polygamy has been gen- 
erally regarded as unlawful, although for 
many years it was practiced by the Mormons, 
and is still practiced, although in secret. The 
great modern evil connected with the bond of 
marriage is divorce. In recent years there 
has been a headlong tendency among almost 
all classes toward divorce, the courts recog- 
nizing very many causes for legal separation 
over and above the one cause mentioned by 
Jesus. So widespread has the evil become that 
it has grown into a menace to society, threat- 
ening to overturn moral standards that are 
vital to the existence of the human race. With- 
in the last few years the clergy of the various 
denominations have more or less srotten to- 
gether to break up the custom of marrying 
divorced persons, knowing that since remar- 



327 



MARRIAGE 



THE COMPREHENSIVE ANALYSIS 



MARRIAGE 



riage is usually the thing sought after in 
divorce cases to refuse to perform the mar- 
riage ceremony in such cases would be strik- 
ing at the root of the evil. 

REFERENCES. 
Marriage Instituted by God. 

And the Lord God said, It is not good 
that the man should be alone: I will 
make him a help meet for him. 

And out of the ground the Lord God 
formed every beast of the field, and ev- 
ery fowl of the air; and brought them 
unto Adam to see what he would call 
them: and whatsoever Adam called ev- 
ery living creature, that was the name 
thereof : 

And Adam gave names to all cattle, 
and to the fowl of the air, and to every 
beast of the field: but ior Adam there 
was not found a help meet for him. 

And the Lord God caused a deep 
sleep to fall upon Adam, and he slept; 
and he took one of his ribs, and closed 
up the flesh instead thereof. 

And the rib, which the Lord God had 
taken from man, made he a woman, 
and brought her unto the man. 

And Adam said, This is now bone of 
my bones, and flesh of my flesh: she 
shall be called Woman, because she was 
taken out of man. 

Therefore shall a man leave his fa- 
ther and his mother, and shall cleave 
unto his wife: and they shall be one 
flesh. (Genesis 2: 18-24.) 

* - 

Marriage Approved and Discussed by 
Christ. 

The Pharisees also came unto him, 
tempting him, and saying unto him. Is 
it lawful for a man to put away his wife 
for every cause? 

And he answered and said unto 
them, Have ye not read that he which 



made them at the beginning made them 
male and female, 

And said, For this cause shall a man 
leave father and mother, and shall 
cleave to his wife: and they twain shall 
he one Ueshf 

Wherefore they are no more twain, 
hut one flesh. What therefore God hath 
joined together, let not man put asun- 
der. 

They say unto him. Why did Moses 
then command to give a writing of 
divorcement, and to put her away? 

He saith unto them, Moses hecause 
of the hardness of your hearts suffered 
you to put away your wives: but from 
the beginning it was not so. 

And I say unto you, Whosoever shall 
put away his wife, except it he for for- 
nication, and shall marry another, com- 
• mitteth adidtery: and zvhoso marrieth 
her which is put away doth commit 
adultery. (Matthew 19: 3-9.) 

And the Pharisees came to him, and 
asked him, Is it lawful for a man to put 
away his wife? tempting him. 

And he answered and said unto them. 
What did Moses command youf 

And they said, Moses suffered to 
write a bill of divorcement, and to put 
her away. 

And Jesus answered and said unto 
them. For the hardness of your heart 
he wrote you this precept. 

But from the beginning of the cre- 
ation God made them male and fe- 
male. 

For this cause shall a man leave his 
father and mother, and cleave to his 
wife; 

And they twain shall he one flesh: so 
then they are no more tzvain, hut one 
flesh. 

What therefore God hath joined to- 
gether, let not man put asunder. 



328 



MARRIAGE 



THE COMPREHENSIVE ANALYSIS 



MARRIAGE 



And in the house his disciples asked 
him again of the same matter. 

And he saith unto them, Whosoever 

shall put away his wife, and marry an- 
other, committeth adultery against 
her. 

And if a woman shall put away her 
husband, and be married to another, 
she committeth adultery. Mark lo: 

2-12.) 

The same day came to him the Sad- 
ducees, which say that there is no res- 
urrection, and asked him, 

Saying, Master, Moses said. If a 
man die, having no children, his broth- 
er shall marry his wife, and raise up 
seed unto his brother. 

Now there were with us seven breth- 
ren : and the first, when he had married 
a wife, deceased, and, having no issue, 
left his wife unto his brother: 

Likewise the second also, and the 
third, unto the seventh. 

And last of all the woman died also. 

Therefore in the resurrection whose 
wife shall she be of the seven ? for they 
all had her. 

Jesus answered and said unto them. 
Ye do err, not knowing the scriptures, 
nor the pozver of God. 

For in the resurrection they neither 
marry, nor are given in marriage, but 
are as the angels of God in heaven. 
(Matthew 22: 23-30.) 

Obligations of Marriage. 

For the woman which hath an hus- 
band, is bound by the law to her hus- 
band, so long as he liveth: but if the 
husband be dead, she is loosed from the 
law of the husband. 

So then if, while her husband liveth, 
she be married to another man, she shall 
be called an adulteress: but if her hus- 
band be dead, she is free from that law, 



so that she is no adulteress, though she 
be married to another man. (Romans 

And unto the married I command, 
yet not I, but the Lord, Let not the wife 
depart from her husband : 

But and if she depart, let her remain 
unmarried, or be reconciled to her hus- 
band : and let not the husband put away 
his wife. 

But to the rest speak I, not the Lord, 
If any brother hath a wife that believ- 
eth not, and she be pleased to dwell with 
him, let him not put her away. 

And the woman which hath an hus- 
band that believeth not, and if he be 
pleased to dwell with her, let her not 
leave him. 

For the unbelieving husband is sanc- 
tified by the wife, and the unbelieving 
wife is sanctified by the husband; else 
were your children unclean, but now 
are they holy. 

But if the unbelieving depart, let him 
depart. A brother or a sister is not un- 
der bondage in such cases: but God 
hath called us to peace. 

For what knowest thou, O wife, 
whether thou shalt save thy husband? 
or how knowest thou, O man, whether 
thou shalt save thy wife? (i Corin- 
thians 7: 10-16.) 

Wives, submit yourselves unto your 
own husbands, as unto the Lord. 

For the husband is the head of the 
Avife, even as Christ is the head of the 
Church: and he is the saviour of the 
body. 

Therefore as the Church is subject 
unto Christ, so let the wives be to their 
own husbands in every thing. 

Husbands, love your wives, even as 
Christ also loved the Church, and gave 
himself for it: 

That he might sanctify and cleanse 



329 



MARTHA 



THE COMPREHENSIVE ANALYSIS 



MARY 



it with the washing of water, by the 
word, 

That he might present it to himself 
a glorious Church, not having spot or 
wrinkle, or any such thing: but that it 
should be holy and without blemish. 

So ought men to love their wives, as 
their own bodies: he that loveth his 
wife, loveth himself. 

For no man ever yet hated his own 
flesh: but nourisheth and cherisheth it, 
even as the Lord the Church: 

For we are members of his body, of 
his flesh, and of his bones. 

~ For this cause shall a man leave his 
father and mother, and shall be joined 
unto his wife, and they two shall be one 
flesh. 

This is a great mystery: but I speak 
concerning Christ and the Church. 

Nevertheless, let every one of you in 
particular, so love his wife even as him- 
self, and the wife see that she rever- 
ence her husband. (Ephesians 5: 22- 

33-) 

Marriage Honorable. 

Marriage is honourable in all, and 
the bed undefiled: but whoremongers 
and adulterers God will judge. (He- 
brews 13: 4.) 

MARTHA. 

Mar'tha — a form of a Hebrew word of 
somewhat obscure sense — probably meaning 
"a lady." Martha is the name of quite a well- 
known character of the New Testament, the 
sister of Lazarus and Mary of Bethany. She 
appears as the bustling, energetic housewife, 
who, when visited by the Master, gave her 
whole attention to his entertainment as a guest 
worthy of the best her house afforded, for- 
getting all of His spiritual greatness and the 
good His teaching could do her. This was 
in notable opposition to the acts of her sister, 
Mary, who eagerly listened to every word the 
Master uttered. Later, at the raising of Laza- 



rus, she failed to grasp the spiritual and mys- 
tic significance of Jesus' words, and suffered 
rebuke which brought from her full confes- 
sion of faith in Him. The character is one 
of the most interesting in Scripture. 

References. — Luke 10: 38; John 11:5, 21. 

MARY. 

Ma'ry — the English form of a Hebrew 
proper name meaning "rebellion." The name 
Mary is found applied to six different women 
mentioned in the New Testament, as follows : 
(i) Mary, the mother of Jesus; (2) Mary 
Magdalene; (3) Mary, the sister of Lazarus 
and Martha; (4) Mary, the sister of the Lord's 
mother and wife to Cleophas or Alphseus ; 
(5)' Mary, the mother of John, surnamed 
Mark; (6) Mary, a Christian woman of 
Rome, mentioned by Paul. 

I. Mary, the mother of Jesus, was of the 
line of David, blood that was accounted the 
best in all Israel. Of her early life we know 
little, the first event of her history of which 
we have any knowledge being what is known 
to sacred writers as the Annunciation — that is, 
the notification to her by the angel Gabriel 
that she was to become the mother of the 
Christ or Messiah, an honor that every woman 
of Israel craved by reason of the favor God 
would thus show her. She communicated the 
news immediately to Elisabeth, also highly fa- 
vored of God through becoming the mother 
of John the Baptist. Mary's song of rejoi- 
cing (Luke 1 : 46-55) has come down to us in 
the Scripture as one of the most beautiful 
hymns of adoration ever uttered by the human 
tongue. After the birth of the Lord, Mary is 
seen in Scripture only in glimpses. They are : 
Offerings in the temple according to the law 
of Moses (Luke i : 22, sq.) ; her return with 
her husband to Nazareth (Luke 2: 39) ; their 
habit of annually visiting Jerusalem at the 
Feast of the Passover (verse 41) ; the appear- 
ance of the Magi, which seems to have oc- 
curred at one of these periodic visits (Matt. 
2: 1-12) ; the flight of the holy family into 
Egypt, and their return, after the death of 
Herod, to Nazareth (verses 13-23) ; the scene 
which occurred on another of those periodic 
visits, when, after having proceeded two days 
journey on her way homeward, she discov- 
ered that her son was not in the company, and. 



330 



I 



MARY 



THE COMPREHENSIVE ANALYSIS 



MASTER 



on returning to Jerusalem, found him sitting 
in the temple with the doctors of the law, 
"both hearing them and asking them ques- 
tions" (Luke 2: 42-52); her appearance and 
conduct at the marriage feast in Cana of Gali- 
lee (John 2: I, sq.) ; her attempt in the syn- 
agogue at Capernaum to induce Jesus to de- 
sist from teaching (Matt. 2: 46, sq.) ; her ac- 
companying of her son when he went up to 
Jerusalem immediately before his crucifixion ; 
her following him to Calvary ; her being con- 
signed by him while hanging on the cross to 
the care of his beloved apostle John, who from 
that time took her to reside in his house (John 
9: 25, sq.) ; and her associating with the dis- 
ciples at Jerusalem after his ascension (Acts 
i: 14). We have no exact knowledge as to 
when and where she died. There are tradi- 
tions that she lived in Ephesus in the house- 
hold of John, "the beloved disciple," and that 
she died there about A.D. 63. Her character, 
as the Bible gives it to us, was that of the 
most tender, patient, faithful, devout, loving, 
and humble of women, immeasurably thankful 
for the blessedness bestowed upon her. 

2. Mary Magdalene has been very much 
wronged by commentators and the world in 
general as having been supposed to have been 
a woman of depraved character. Even in 
modern times the word "Magdalene" is synon- 
ymous with fallen womanhood. Mary Mag- 
dalene unquestionably got her second name 
from Magdala, the Galilean town from which 
she came, and not from any taint of evil. On 
the other hand, we find that she must have 
been of good family since she was the com- 
panion of persons attached to Herod's court, 
while her physical wretchedness is shown in 
the fact that she had been possessed of "seven 
devils" and that after they had gone out of 
her she, with other devout women, ministered 
to Jesus. In the Master's last hours and at 
His Resurrection she was an important ^.vit- 
ness, and she was, in fact, the first to whom 
the risen Saviour showed Himself. Thus 
were her sublime faith and devotion reward- 
ed. We know nothing of her later life or her 
death. 

3. Mary, the sister of Lazarus and Martha, 
was a woman of a very high spiritual type, a 
fact which is shown in a study of her actions 
in the presence of the Lord and a comparison 



of them with those of her sister Martha (see 
article on Martha). She showed her love and 
veneration and her understanding of the 
mystical nature of Jesus' life and mission and 
approaching death by anointing His feet with 
costly ointment. Her station seems to have 
been always at the feet of the Master. We 
know nothing of her after life or her death. 

4. Mary, the wife of Cleophas or Alphseus, 
seems to have been the sister of the Lord's 
mother. The fact that two sisters bore the 
same given name is not strange, since such 
things often occurred in the time of Jesus. 
The circumstance, however, has given rise to 
many misunderstandings and puzzles in the 
minds of modern readers unfamiliar with the 
customs of the time. This Mary was one of 
the holy women who were witnesses of the 
Master's last hours and His Resurrection. 

5. Mary, the mother of John, surnamed 
Mark, appears to have been a good and de- 
vout woman, who was a sister to Barnabas. 
We know little of her save that the apostles 
were accustomed to assemble at her home. 

6. The Mary of whom Paul speaks in Ro- 
mans 16: 6 was a Roman woman, doubtless 
a convert. We know little of her, save that 
she treated the apostle with kindness — which 
seems to be the reason why he mentioned her 
name. 

MASTER. 

Mas'ter. This word is used in a number 
of different senses in the Bible, chief among 
which are (i) owner; (2) lord; (3) chief; 
(4) instructor; (5) head of a household. 

REFERENCES. 
Duties of Masters. 

But the seventh day is the sabbath of 
the Lord thy God: in it thou shah not 
do any work, thou, nor thy son, nor thy 
daughter, thy manservant, nor thy 
maidservant, nor thy cattle, nor thy 
stranger that is within thy gates. ( Ex- 
odus 20: 10.) 

Thou shalt not defraud thy neigh- 
bour, neither rob him: the wages of 
him that is hired shall not abide with 



331 



MATTHEW 



THE COMPREHENSIVE ANALYSIS 



MEDIATOR 



thee all nig-ht until the morning. (Le- 
viticus 19: 13.) 

Thou shalt not oppress a hired serv- 
ant that is poor and needy, whether he 
be of thy brethren, or of thy strangers 
that are in thy land within thy gates : 

At his day thou shalt give him his 
hire, neither shall the sun go down upon 
it; for he is poor, and setteth his heart 
upon it: lest he cry against thee unto 
the Lord, and it be sin unto thee. 
(Deuteronomy 24: 14, 15.) 

If I did despise the cause of my man- 
servant or of my maidservant, when 
they contended with me ; 

What then shall I do when God ris- 
eth up ? and when he visiteth, what shall 
I answer him? (Job 31: 13, 14.) 

Woe unto him that buildeth his house 
by unrighteousness, and his chambers 
by wrong; that useth his neighbour's 
service without wages, and giveth him 
not for his work. (Jeremiah 22: 13.) 

And, ye masters, do the same things 
unto them, forbearing threatening: 
knowing that your Master also is in 
heaven; neither is there respect of per- 
sons with him. (Ephesians 6:9.) 

Masters, give unto your servants that 
which is just and equal; knowing that 
ye also have a Master in heaven. (Co- 
lossians 4: i.) 

Behold, the hire of the labourers who 
have reaped down your fields, which is 
of you kept back by fraud, crieth: and 
the cries of them which have reaped are 
entered into the ears of the Lord of 
Sabaoth. (James 5: 4.) 

MATTHEW. 

Mat'thew — a form of a Hebrew word 
meaning "the gift of Jehovah." Matthew, 
also called Levi, is said to have been a son 
of Alphaeus. If such is the truth then he was 
a relative of Jesus. He held a government 
position of a humble sort — a kind of deputy 



collector of customs. The fact that he seems 
to have known Jesus before he was called to 
be a disciple is good evidence that he was re- 
lated to Jesus. Of his life after the cruci- 
fixion we have no safe knowledge. We are 
told by tradition that he preached especially 
to the Jews. The gospel bearing his name is 
the longest and in some respects the most 
complete of all the gospels. 

MATTHIAS. 

Mat-thi'as — equivalent to Matthew. Mat- 
thias was one of the 70, and was chosen by 
lot to supply the vacancy caused by the treason 
and death of Judas. It is significant that this 
choosing by lot was done in the time inter- 
vening between Ascension and Pentecost, a 
period when the followers of Christ were with- 
out the leadership of the Master and without 
the guidance of the Holy Ghost. The choice 
was a legitimate procedure of human wisdom, 
and while on a lower level than the selection 
of the original Twelve and Paul was never- 
theless effective and proper. He unquestion- 
ably suffered martyrdom, although the scene 
of his death is not known. 

MEDDLERS AND MEDDLING. (See 
Busy-bodies.) 

MEDES. 

Medes — the name of a people inhabiting 
a country called Media. Media lay to the east- 
ward of Assyria and Babylonia. The people 
were a hardy race, full of martial spirit and 
vigor. They were noted for the inflexibility 
of their laws. They existed for a time as an 
independent monarchy and then were ab- 
sorbed into the Persian state. Their priest- 
hood was very learned. 

MEDIATOR. (See Advocate, Christ, Jesus.) 

Me'di-a'tor — a person who intervenes be- 
tween two other persons for the purpose of 
eflfecting a reconciliation or settling a dispute 
or quarrel; a peacemaker. One of the offices 
of Jesus the Christ is to be a mediator between 
the offended God the Father and His earthly 
children. In this connection we find a num- 
ber of passages in Scripture. 



MEDIATOR 



THE COMPREHENSIVE ANALYSIS 



MEDITATION 



REFERENCES. 

Jesus saith unto him, / am the way, 
the truth, and the life: no man comet h 
unto the Father, but by me. (John 14: 
6.) 

And in that day ye shall ask me noth- 
ing. Verily, verily, I say imfo you. 
Whatsoever ye shall ask the Father in 
■my name, he zvill give it you. (John 
16: 23.) 

At that day ye shall ask in my name: 
and I say not unto you, that I will pray 
the Father for you: 

For the Father himself loveth you, 
because ye have loved me, and have 
believed that I came out from God. 
(John 16: 26, 2"/.) 

And novo I am no more in the zvorld, 
but these are in the world, and I come 
to thee. Holy Father, keep through 
thine own name those whom thou hast 
given me, that they may be one, as we 
are. (John 17: 11.) 

Neither pray I for these alone, but 
for them also which shall believe on me 
through their word. (John 17: 24.) 

Who is he that condemneth? It is 
Qirist that died, yea rather, that is ris- 
en again, who is even at the right hand 
of God, who also maketh intercession 
for us. (Romans 8: 34.) 

In whom we have boldness and ac- 
cess with confidence by the faith of him. 
(Ephesians 3: 12.) 

And whatsoever ye do in word or 
deed, do all in the name of the Lord 
Jesus, giving thanks to God and the 
Father by him. (Colossians 3: 17.) 

Wherefore he is able also to save 
them to the uttermost that come unto 
God by him, seeing he ever liveth to 
make intercession for them. (Hebrews 
7:25.) 

And for this cause he is the mediator 
of the new testament, that by means of 



death, for the redemption of the trans- 
gressions that were under the first tes- 
tament, they which are called might re- 
ceive the promise of eternal inheritance. 
(Hebrews g: 15.) 

For Christ is not entered into the holy 
places made with hands, which are the 
figures of the true; but into heaven it- 
self, now to appear in the presence of 
God for us. (Hebrews 9: 24.) 

And to Jesus the mediator of the new 
covenant, and to the blood of sprin- 
kling, that speaketh better things than 
that of Abel. (Hebrews 12 : 24.) 

My little children, these things write 
I unto you, that ye sin not. And if any 
man sin, we have an advocate with the 
Father, Jesus Christ the righteous, (i 
John 2 : I . ) 

MEDITATION. 

Med'i-ta'tion — the act of giving a subject 
close and profound consideration and study; 
used especially with reference to thought 
upon religious affairs or subjects connected 
with the welfare of the soul. The Bible sugf- 
gests the wisdom and benefits of meditation. 
Wisdom and spirituality come from it, as well 
as the peace which a philosophical outlook 
upon life, its joys and griefs, realized hopes 
and disappointments, struggles and triumphs, 
can bring. 

REFERENCES. 

And these words which I command 
thee this day, shall be in thine heart. 
(Deuteronomy 6: 6.) 

Therefore shall ye lay up these my 
words in your heart and in your soul, 
and bind them for a sign upon your 
hand, that they may be as frontlets be- 
tween your eyes. (Deuteronomy 11: 
18.) 

And he said unto them. Set your 
hearts unto all the words which I testi- 
fy among you this day, which ye shall 
command vour children to observe to 



333 



MEEKNESS 



THE COMPREHENSIVE ANALYSIS 



MEEKNESS 



do, all the words of this law. (Deu- 
teronomy 32 : 46. ) 

This book of the law shall not depart 
out of thy mouth; but thou shalt medi- 
tate therein day and night, that thou 
mayest observe to do according to all 
that is written therein : for then thou 
shalt make thy way prosperous, and 
then thou shalt have good success. 
(Joshua 1:8.) 

But his delight is in the law of the 
Lord: and in his law doth he meditate 
day and night. 

And he shall be like a tree planted 
by the rivers of water, that bringeth 
forth his fruit in his season; his leaf 
also shall not wither; and whatsoever 
he doeth shall prosper. (Psalm i: 2, 

3-) 

I will meditate in thy precepts, and 
have respect unto thy ways. (Psalm 
119: 15.) 

Princes also did sit and speak against 
me : but thy servant did meditate in thy 
statutes. (Psalm 119: 23.) 

O how love I thy law ! it is my medi- 
tation all the day. (Psalm 119: 97.) 

Mine eyes prevent the night watches, 
that I might meditate in thy word. 
(Psalm 119: 48.) 

Meditate upon these things ; give thy- 
self wholly to them; that thy profiting 
may appear to all. 

Take heed unto thyself, and unto the 
doctrine ; continue in them : for in doing 
this thou shalt both save thyself, and 
them that hear thee, (i Timothy 4: 
15, 16.) 

MEEKNESS. (Humility.) 

Meek'ness — mildness o£ temper; a state 
of being not easily provoked or irritated ; pa- 
tience under injury; humbleness; submissive- 
ness. Meekness is a grace the Bible assures 
us we should earnestly endeavor to acquire. 
It is not a common attribute of man, and 



therefore we are taught to cultivate it, taking 
as our example the character of our Lord, 
whose meekness was one of his most distin- 
guishing traits. Special rewards are prom- 
ised those who succeed in obtaining this grace. 

REFERENCES. 

Christ an Example of Meekness. 

Take my yoke upon you, and learn 
of me: for I am meek and lowly in 
heart: and ye shall find rest unto your 
souls. (Matthew 11: 29.) 

Now I Paul myself beseech you by 
the meekness and gentleness of Christ, 
who in presence am base among you, 
but being absent am bold toward you. 
(2 Corinthians 10: i.) 

Exhortations to Meekness. 

Seek ye the Lord, all ye meek of the 
earth, which have wrought his judg- 
ment; seek righteousness, seek meek- 
ness: it may be ye shall be hid in the 
day of the Lord's anger. (Zephaniah 

2:3-) 

Meekness, temperance: against such 

there is no law. (Galatians 5: 23.) 

Brethren, if a man be overtaken in a 
fault, ye which are spiritual, restore 
such a one in the spirit of meekness, 
considering thyself lest thou also be 
tempted. (Galatians 6: i.) 

I therefore, the prisoner of the Lord, 
beseech you that ye walk worthy of the 
vocation wherewith ye are called, 

With all lowliness and meekness, 
with long-suffering, forbearing one an- 
other in love. (Ephesians 4: i, 2.) 

Put on therefore, as the elect of God, 
holy and beloved, bowels of mercies, 
kindness, humbleness of mind, meek- 
ness, longsuffering. (Colossians 3: 
12.) 

But thou, O man of God, flee these 
things; and follow after righteousness. 



334 



MEEKNESS 



THE COMPREHENSIVE ANALYSIS 



MELCHIZEDEK 



godliness, faith, love, patience, meek- 
ness, (i Timothy 6: ii.) 

And the servant of the Lord must not 
strive: but be gentle unto all men, apt 
to teach, patient, 

In meekness instructing those that 
oppose themselves, if God peradventure 
will give them repentance to the ac- 
knowledging of the truth. 

And that they may recover them- 
selves out of the snare of the devil, who 
are taken captive by him at his will. (2 
Timothy 2 : 24-26. ) 

To speak evil of no man, to be no 
brawlers, but gentle, shewing all meek- 
ness unto all men. (Titus 3:2.) 

Wherefore lay apart all filthiness, 
and superfluity of naughtiness, and re- 
ceive with meekness the engrafted 
word, which is able to save your souls. 
(James 1 : 21.) 

Who is a wise man and endued with 
knowledge amongst you? let him shew 
out of a good' conversation his works 
with meekness of wisdom. (James 3: 

I3-) 

But let it be the hidden man of the 

heart, in that which is not corruptible, 

even the ornament of a meek and quiet 

spirit, which is in the sight of God of 

great price, (i Peter 3:4.) 

But sanctify the Lord God in your 

hearts, and be ready always to give an 

answer to every man that asketh you 

a reason of the hope that is in you, with 

meekness and fear, (i Peter 3: 15.) 

Meekness Blessed by God. 

The meek shall eat and be satisfied: 
they shall praise the Lord that seek 
him: your heart shall live for ever. 
(Psalm 22: 26.) 

The meek will he guide in judgment : 
and the meek will he teach his way. 
(Psalm 25: 9.) 



But the meek shall inherit the earth; 
and shall delight themselves in the 
abundance of peace. (Psalm 37: 11.) 

The humble shall see this, and be 
glad: and your heart shall live that 
seek God. (Psalm 69: 32.) 

Thou didst cause judgment to be 
heard from heaven; the earth feared 
and was still, 

When God arose to judgment, to save 
all the meek of the earth. Selah. 
(Psalm 76: 8, 9.) 

The Lord lifteth up the meek: he 
casteth the wicked down to the ground. 
( Psalm 47 : 6. ) 

But with righteousness shall he 
judge the poor, and reprove with equity 
for the meek of the earth : and he shall 
smite the earth with the rod of his 
mouth, and with the breath of his lips 
shall he slay the wicked. (Isaiah 11: 

4.) 

The meek also shall increase their 
joy in the Lord, and the poor among 
men shall rejoice in the Holy One of 
Israel. (Isaiah 29: 19.) 

The Spirit of the Lord God is upon 
me, because the Lord hath anointed me 
to preach good tidings unto the meek; 
he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the cap-, 
tives, and the opening of the prison to 
them that are bound. (Isaiah 61 : i 
and Luke 4: 18.) 

Blessed are the meek: for they shall 
inherit the earth. (Matthew 5:5.) 

MELCHIZEDEK. 

Mel-chiz'e-dek — a form of a Hebrew- 
word meaning "king of righteousness." Mel- 
chizedek was the name of a priest-king of 
Jerusalem who lived in the time of Abraham. 
He was a worshiper of Jehovah, although 
where he received the faith we have no means 
of knowing, since the whole region round 
about Jerusalem, and in fact the whole of 



335 



MELCHIZEDEK 



THE COMPREHENSIVE ANALYSIS 



MELCHIZEDEK 



Palestine at this period, was given over to 
idolatry. Abraham recognized Melchizedek's 
kingly and priestly dignity by paying tithes 
to him, while of Melchizedek himself it is writ- 
ten that he gave Abraham his blessing and re- 
freshments of bread and wine for himself and 
his hungry followers. Writers and commenta- 
tors for many generations have recognized in 
this ancient priest and king a type of the 
Christ, and still others have seen in the bread 
and wine sacrificial and sacramental meaning. 
A few have seen fit to think Melchizedek was 
an earthly appearance of Christ. We can be 
content, however, with believing Melchizedek 
to have been the forerunning type of the Mas- 
ter. The orthodox Jews, who refused to re- 
ceive Jesus as the Christ, were inclined to 
cavil at his priesthood because He did not ful- 
fill the strict letter of the Levirate law, so far 
as they could see. Paul, whose vision on this 
subject was not obscured by Pharisaism or 
Sadduceeism, pointed out very clearly that the 
"order of Melchizedek" was of a higher type 
of priesthood than the Levirate, and that 
Abraham, the patriarchal ancestor to whom 
they loved to point, had recognized the supe- 
riority by paying tribute of tithes and homage 
to the Jerusalem priest-king, and that this fact 
in itself should make the Jews understand that 
there was a higher priesthood than the Aaronic 
and Levirate. Paul's effort to make the Jews 
see in Christ a priest "of the order of Mel- 
chizedek" was almost fruitless. 

REFERENCES. 

Melchizedek Blesses Abraham. 

And Melchizedek king of Salem 
brought forth bread and wine: and he 
was the priest of the most high God. 

And he blessed him, and said, Blessed 
be Abram of the most high God, pos- 
sessor of heaven and earth: 

And blessed be the most high God, 
which hath delivered thine enemies into 
thy hand. And he gave him tithes of 
all. (Genesis 14: 18-20.) 

The Two Orders Compared. 

The Lord hath sworn, and will not 
repent, Thou art a priest for ever after 



the order of Melchizedek. (Psalm no: 

4.) 

And no man taketh this honour unto 
himself, but he that is called of God, as 
was Aaron. 

So also, Christ glorified not himself, 
to be made an High Priest : but he that 
said unto him, Thou art my Son, to day 
have I begotten thee. 

As he saith also in another place, 
Thou art a Priest for ever after the or- 
der of Melchisedec. 

Who in the days of his flesh, when 
he had offered up prayers and suppli- 
cations, with strong crying and tears, 
unto him that was able to save him from 
death, and was heard, in that he feared. 

Though he were a Son, yet learned 
he obedience by the things which he 
suffered : 

And being made perfect, he became 
the author of eternal salvation unto all 
them that obey him, 

Called of God an high Priest after 
the order of Melchisedec: 

Of whom we have many things to 
say, and hard to be uttered, seeing ye 
are dull of hearing. (Hebrews 5: 4- 
II.) 

For when God made promise to 
Abraham, because he could swear by 
no greater, he sware by himself. 

Saying, Surely, blessing I will bless 
thee, and multiplying I will multiply 
thee. 

And so after he had patiently en- 
dured, he obtained the promise. 

For men verily swear by the greater, 
and an oath for confirmation is to them 
an end of all strife. 

Wherein God willing more abundant- 
ly to shew unto the heirs of promise the 
immutability of his counsel, confirmed 
it by an oath : 

That by two immutable things, in 



336 



MELITA 



THE COMPREHENSIVE ANALYSIS 



MERCY 



which it was impossible for God to He, 
we might have a strong consolation, 
who have fled for refuge to lay hold 
upon the hope set before us. 

Which hope we have as an anchor 
of the soul both sure and stedfast, and 
which entereth into that within the veil. 

Whither the forerunner is for us en- 
tered; even Jesus, made an high Priest 
for ever after the order of Melchisedec. 
(Hebrews 6: 13-20.) 

For this Melchisedec, king of Salem, 
priest of the most high God, who met 
Abraham returning" from the slaughter 
of the kings, and blessed him; 

To whom also Abraham gave a tenth 
part of all ; first being by interpretation 
King of righteousness, and after that 
also King of Salem, which is. King of 
peace ; 

Without father, without mother, 
without descent, having neither begin- 
ning of days, nor end of life ; but made 
like unto the Son of God; abideth a 
priest continually. (Hebrews 7: 1-3.) 

MELITA. 

Mel'i-ta — the ancient name of the 'mod- 
ern island of Malta, upon the coast of which 
Paul was shipwrecked while on his way to 
Rome. A bay on the north side of the island 
is pointed out as the scene of the shipwreck 
and is called by the name of the apostle. The 
island was colonized by the Phoenicians as 
early as the year 1000 B.C. 

MENE. 

Me'ne — the first word of the phrase su- 
pernaturally written on the wall at the feast 
of Belshazzar and translated by Daniel. The 
phrase was "Mene, mene, tekel, upharsin." 
Literally translated the words mean, "He is 
numbered, he is numbered, they are divided." 
The words are pure Chaldee, and as such they 
easily could have been read by the Babylonian 
king and his scribes or learned men. It is 
therefore to be supposed that they were writ- 



ten in some other character than Chaldee, 
since Daniel was the only man who could 
translate them. This is the view taken by 
most commentators, and they add that the 
character was probably the very ancient He- 
brew of the time of Moses, a text with which 
Daniel unquestionably was familiar. 
Reference. — Daniel 5 : 25-28. 

MERCY. (See Compassion, Pity, etc.) 

Mer'cy — affectionate pity to those who 
are needy, distressed, or suffering, either in 
mind or body or estate ; kindness or compas- 
sion to those who are in need of them ; a high 
type of benevolence. Mercy is one of the 
striking attributes of God. The Scriptures 
point out the elevating quality of this grace 
when possessed by man, and advise mankind 
to cultivate it. Special rewards are promised 
to those who are truly merciful. Mercy to a 
fallen foe has been regarded in all ages as 
one of the surest indications of nobility of 
character, approaching the godlike in the 
character of its exaltation. 

REFERENCES. 
Mercy of God. 

But he, being full of compassion, for- 
gave their iniquity, and destroyed them 
not : yea, many a time turned he his an- 
ger away, and did not stir up all his 
wrath. (Psalm 78: 38.) 

The Lord is merciful and gracious, 
slow to anger, and plenteous in mercy. 
(Psalm 103: 8.) 

And therefore will the Lord wait, 
that he may be gracious unto you, and 
therefore will he be exalted, that he 
may have mercy upon you : for the Lord 
is a God of judgment: blessed are all 
they that wait for him. (Isaiah 30: 
18.) 

Let the wicked forsake his way, and 
the unrighteous man his thoughts : and 
let him return unto the Lord, and he 
will have mercy upon him; and to our 
God, for he will abundantly pardon. 
(Isaiah 54: 7-) 



22 



337 



MERCY 



THE COMPREHENSIVE ANALYSIS 



MERCY 



But though he cause grief, yet will 
he have compassion according to the 
multitude of his mercies. 

For he doth not afflict willingly, nor 
grieve the children of men. (Lamenta- 
tions 3: 32, 33.) 

Supplication for Mercy. 

Be merciful, O Lord, unto thy peo- 
ple Israel, whom thou hast redeemed, 
and lay not innocent blood unto thy peo- 
ple of Israel's charge. And the blood 
shall be forgiven them, (Deuteronomy 
21: 8.) 

And hearken thou to the supplication 
of thy servant, and of thy people Israel, 
when they shall pray toward this place : 
and hear thou in heaven thy dwelling- 
place: and when thou hearest, forgive, 
(i Kings 8: 30.) 

Now therefore, our God, the great, 
the mighty, and the terrible God, who 
keepest covenant and mercy, let not all 
the trouble seem little before thee, that 
hath come upon us, on our kings, on 
our princes, and on our priests, and on 
our prophets, and on our fathers, and 
on all thy people, since the time of the 
kings of Assyria unto this day. (Ne- 
hemiah 9: 32.) 

Have mercy upon me, O God, ac- 
cording to thy loving-kindness : accord- 
ing unto the multitude of thy tender 
mercies blot out my transgressions. 
(Psalm 51 : i.) 

O Lord, according to all thy right- 
eousness, I beseech thee, let thine anger 
and thy fury be turned away from thy 
city Jerusalem, thy holy mountain: be- 
cause for our sins, and for the iniquities 
of our fathers, Jerusalem and thy peo- 
ple are become a reproach to all that 
are about us. (Daniel 9: 16.) 

O Lord, I have heard thy speech and 
was afraid: O Lord, revive thy work 



in the midst of the years, in the midst 
of the years make known ; in wrath re- 
member mercy. (Habakkuk 3:2.) 

Mercy Commanded. 

Let not mercy and truth forsake 
thee: bind them about thy neck; write 
them upon the table of thine heart : 

So shalt thou find favour and good 
understanding in the sight of God and 
man. (Proverbs 3: 3, 4.) 

Thus speaketh the Lord of hosts, 
saying, Execute true judgment, and 
shew mercy and compassions every 
man to his brother : 

And oppress not the widow, nor the 
fatherless, the stranger, nor the poor; 
and let none of you imagine evil against 
his brother in your heart. (Zechariah 
7: 9, 10.) 

Be ye therefore merciful, as your Fa- 
ther also is merciful. (Luke 6: 36.) 

Dearly beloved, avenge not your- 
selves, but rather give place unto wrath : 
for it is written. Vengeance is mine, I 
will repay, saith the Lord. 

Therefore if thine enemy hunger, 
feed him: if he thirst, give him drink. 
For in so doing thou shalt heap coals 
of fire on his head. 

Be not overcome of evil, but over- 
come evil with good. (Romans 12: 
19-21.) 

If there be therefore any consolation 
in Christ, if any comfort of love, if any 
fellowship of the Spirit, if any bowels 
and mercies. (Philippians 2: i.) 

For he shall have judgment without 
mercy, that hath shewed no mercy, and 
mercy rejoiceth against judgment. 
(James 2: 13.) 

The Merciful Are Blessed. 

The merciful man doeth good to his 
own soul ; but he that is cruel troubleth 
his own flesh. (Proverbs 11: 17.) 



338 



MESHACH 



THE COMPREHENSIVE ANALYSIS 



MIDIANITES 



II Blessed are the merciful: for they 
bhall obtain mercy. (Matthew 5:7.) 
MESHACH. (See Abednego, Shadrach.) 
I Me'shach — a form of a Chaldee word 
meaning "ram." Meshach was the Babylo- 
nian name given to one of the three Hebrew 
princes cast into the fiery furnace by Nebu- 
chadnezzar and miraculously saved from 
harm. 

Reference. — Daniel i and 3. 

MESOPOTAMIA. 

Mes'o-po-ta'mi-a — a form of a Greek 
word meaning "the country between the two 
rivers." Mesopotamia is one of the most cel- 
ebrated lands of the whole earth. It is that 
stretch of country between the rivers Tigris 
and Euphrates in Southwestern Asia. It is 
about 700 miles long. In the Bible it is large- 
ly- known by the name Aram-Naharaim, Meso- 
potamia being the name given to it after the 
conquest of it by Alexander the Great. It in- 
cluded Assyria and a large part of Babylonia. 
It unquestionably was the Ur of the Chaldees, 
known to Abraham. 

MESSIAH. (See Christ.) 

Mes-si'ah — a form of a Hebrew word 
meaning "the anointed one." The early Jews 
seem to have applied the term somewhat in- 
discriminately at first to the kingly as well 
as to the priestly dignity, since both were 
anointed as a symbol of their office. Later 
it came to be regarded as the name of the 
earthly manifestation of God the Jews ex- 
pected. They insisted that the INIessiah would 
be an earthly prince of great military strength 
and believed he would set them free from 
the yoke of other nations and either destroy 
the enemies of Israel or render them tribu- 
tary. The coming of the Messiah as a prince 
of peace and gentleness they were utterly un- 
able to comprehend and promptly rejected 
Him. Modern Christianity understands the 
Messiah as the Redeemer of man, Christ 
Jesus, but the Jewish theology still refuses to 
recognize this, their attitude being exactly the 
same to-day as it was when the Jewish popu- 
lace of Jerusalem selected Jesus for cruci- 
fixion in preference to the robber Barabbas. 



Christianity can see the old prophecies ful- 
filled ; the Jew of the orthodox faith cannot. 
To the Christian eye everything promised by 
God has been brought about by His stupen- 
dous and adorable power ; to the Jew the com- 
ing of the Alessiah is still a thing of the 
future. 

References. — See references under Christ. 

METHUSELAH. 

Me-thu'se-lah — a form of a Hebrew 
word meaning "man of the dart." Methu- 
selah was the son of Enoch and remarkable 
as being the oldest of those antediluvian patri- 
archs whose great ages are recorded in Gen- 
esis 5. The figures indicate that he was 969 
years old when he died. 

Reference. — Genesis 5. 

MICAH. 

Mi'cAH — a form of a Hebrew word mean- 
ing "who is like Jehovah." Micah was one 
of the twelve minor prophets and a contem- 
porary with Isaiah. He lived about 725 B.C. 
The book bearing his name is not an indi- 
vidual discourse, but a sort of compilation of 
them in substance. Micah is specially inter- 
esting because of the fact that he foretold the 
name of the birthplace of the Saviour (Micah 
5:2). 

Reference. — The book of Micah. 

MICHAEL. 

Mi'cHA-EL — a form of a Hebrew word 
meaning "who is like God." A number of 
different persons bearing the name Michael 
appear in Scripture, but the most important of 
them is the angel IMichael. His name is men- 
tioned three times, the passages showing that 
he was deputized by God to keep special watch 
over the Hebrew nation, that he disputed with 
Satan over the body of Moses, and that he and 
his host warred successfully against Satan and 
his host when the wicked angels rebelled. 

References. — Daniel 10: 13-21 ; Jude 1:9; 
Revelation 12: 7-9. 

MIDIANITES. 

Mid'i-an-ites — the name of a people sup- 
posed to have been descended from Abraham's 
son, Midian. They appear to have peopled 



339 



MILLENNIUM 



THE COMPREHENSIVE ANALYSIS 



MILLENNIUM 



northern Arabia. They gave the Israelites a 
great deal of trouble until overthrown by 
Gideon. 

MILLENNIUM. 

Mil-len'ni-um — a word formed from 
two Latin words (mille a thousand and annus 
a year) and meaning "a thousand years." The 
word especially means the thousand years, 
mentioned in the 20th chapter of Revelation, 
during which holiness is to be triumphant 
throughout the world and the saints living and 
reigning with Christ. The idea of a reign of 
goodness at the close of earthly things is by 
no means a new one. The Jews had it long 
before the time of Jesus, supposing that the 
Messiah would come to earth and reign dur- 
ing that time in Jerusalem, the ancient royal 
city of the Hebraic race. They conceived this 
period would be a sort of a golden age in 
which Judaism would be triumphant over the 
whole earth. Accompanying this were various 
other ideas of a more or less personal nature, 
varying with the degree of refinement and cul- 
ture of the person entertaining them. With 
some the millennial period was conjectured to 
be a time of the highest sensual delights, 
while others of a more esthetic and spiritual 
nature had higher and purer conceptions. 
Some of these ideas, if not all, appear to have 
been taken up in the time of Christ, and in 
special relation to Him by what is known as 
the Judaizing Christians. The apostles them- 
selves seem to have had somewhat similar 
views until after the Ascension and Pentecost, 
when through the Holy Ghost they were given 
to know something of the higher truths, and 
schooled to wait His second coming in His 
own good time, which they conceived to be 
at the time of the final judgment of the world. 

In our own times the question of the Mil- 
lennium has attracted a great deal of atten- 
tion and given rise to a great deal of debate. 
The question was and is not whether there 
will be any such thing as the Millennium, but 
whether the Lord would come before the thou- 
sand years began and reign during them, or 
whether He would come at their close. Those 
who favored the first view were called "pre- 
millennialites" and those who favored the lat- 
ter proposition were called "postmillennial- 
ites." Whatever the merits of either side of 



this debate (which is by no means closed) 
there are many persons entirely unconnected 
with it who believe the world to be very close 
to the opening of the millennial period. It 
would be futile to go into the arguments on 
this score, but it may be fitting to call atten- 
tion to that Scripture which declares, from the 
lips of the Master Himself, that no man 
knows the day or the hour when the Son of 
God will come. But to show the tendency 
of the religious times toward better things 
the author feels at liberty to quote from his 
own work upon the subject ("The Church- 
member's Guide," pp. 211-213) : 

"The present time seems to be the golden 
age of religious progress. At no period in 
the past has there been such a vast array of 
consecrated men and women working for the 
cause of the Master. Never has there been 
such freedom of thought and worship as there 
is at this time. Never has the true missionary 
spirit been shown as now. Instead of one or 
two faiths fighting and persecuting each other 
there are • scores earnestly working for the 
spread of the kingdom. There is rivalry, of 
course, but there is no persecution and no 
meting out of death to the man who does not 
believe as you do, or does not attend the 
church you attend. 

"What does this indicate? If we examine 
history, especially history from the time of 
Christ, we find that great religious changes 
make their appearance at intervals of about 
800 years. From the days of the Master to 
the time of Charlemagne was a period of 800 
years. In it rose the Christian faith and the 
power of the popes was developed. In the 
next 800 years the power of the popes was 
abused and finally fell, for by the year 1600 
the grip of Rome on religion had been loosed. 
The next period of 800 years will bring us 
to the year 2400. That something better than 
that which now exists must come is the only 
logical deduction, since something better has 
come at the end of each period in the past. 

"What is it to be ? No man knows ; no 
man can tell. If we look back over the past 
400 years we see vast changes on every side 
and in everything. If a man in the year 1507 
had said that in the year 1907 men would talk 
by means of a wire charged with electricity 
over many hundreds of miles or would send 



340 



MILLENNIUM 



THE COMPREHENSIVE ANALYSIS 



MILLENNIUM 



messages by it, or travel in a railway train at 
the rate of sixty miles an hour, or cross the 
Atlantic Ocean in six days, he would have 
been put into a madhouse or a jail. And yet 
these things have come to pass. What, then, 
will the year 2407 bring? 

"God alone knows, and man can but specu- 
late and make guesses. If the human, finite 
mind could pierce the veil of the future man 
would be worse instead of better. God, in 
His wisdom, so has arranged things that man 
cannot tell for a certainty to-day what is go- 
ing to happen to-morrow and He is immeas- 
urably good to us in keeping from our knowl- 
edge what the year 2407 is to bring forth. 
But of this we can be sure : The world is 
growing better, not worse. The Church is 
achieving vast works for the extension of the 
faith and the tragedy that took place on Gol- 
gotha 1900 years ago is bearing its fruit of 
salvation for those who will accept it. 

"So let us live, then, that whatever may 
come to the world in the next few centuries 
men may be better and nearer to God in that 
time. Let us always sing: 

'Thy kingdom come, O God ! Thy rule, O 

Christ, begin ! ■ 
Break with Thine iron rod the tyrannies of 

sin. 

We pray Thee, Lord, arise, and come in 

Thy great might; 
Revive our longing eyes, which languish for 

Thy sight.' " 

REFERENCES. 

The Universal Triumph of Christianity. 

All the ends of the world shall re- 
member and turn unto the Lord: and 
all the kindreds of the nations shall 
worship before thee. (Psalm 22: 2"].^ 

A seed shall serve him ; it shall be ac- 
counted to the Lord for a generation. 

They shall come, and shall declare 
his righteousness unto a people that 
shall be born, that he hath done this. 
(Psalm 22: 30, 31.) 

And it shall come to pass in the last 
days, that the mountain of the Lord's 



house shall be established in the top of 
the mountains, and shall be exalted 
above the hills; and all nations shall 
flow unto it. 

And many people shall go and say, 
Come ye, and let us go up to the moun- 
tain of the Lord, to the house of the 
God of Jacob; and he will teach us of 
his ways, and we will walk in his paths : 
for out of Zion shall go forth the law, 
and the word of the Lord from Jeru- 
salem. (Isaiah 2: 2, 3.) 

The lofty looks of man shall be hum- 
bled, and the haughtiness of men shall 
be bowed down; and the Lord alone 
shall be exalted in that day. 

For the day of the Lord of hosts 
shall be upon every one that is proud 
and lofty, and upon every one that is 
lifted up; and he shall be brought low: 

And upon all the cedars of Lebanon, 
that are high and lifted up, and upon 
all the oaks of Bashan, 

And upon all the high mountains, and 
upon all the hills that are lifted up, 

And upon every high tower, and upon 
every fenced wall, 

And upon all the ships of Tarshish, 
and upon all pleasant pictures. 

And the loftiness of man shall be 
bowed down, and the haughtiness of 
men shall be made low; and the Lord 
alone shall be exalted in that day. (Isa- 
iah 2: 9-17.) 

Universal Peace. 

Come, behold the works of the Lord, 
what desolations he hath made in the 
earth. 

He maketh wars to cease unto the 
end of the earth; he breaketh the bow, 
and cutteth the spear in sunder; he 
burneth the chariot in the fire. (Psalm 
46: 8, 9.) 

And he shall judge among the na- 



341 



MILLENNIUM 



THE COMPREHENSIVE ANALYSIS 



MILLENNIUM 



tions, and shall rebuke many people : 
and they shall beat their swords into 
ploughshares, and their spears into 
pruninghooks : nation shall not lift up 
sword against nation, neither shall 3^e 
learn war any more. 

O house of Jacob, come ye, and let 
us walk in the light of the Lord. (Isa- 
iah 2: 4, 5.) 

For every battle of the warrior is 
with confused noise, and garments 
rolled in blood; but this shall be with 
burning and fuel of fire. (Isaiah 9:5.) 

The wolf also shall dwell with the 
lamb, and the leopard shall lie down 
with the kid ; and the calf and the 
young lion and the fatling together; 
and a little child shall lead them. 

And the cow and the bear shall feed ; 
their young ones shall lie down togeth- 
er : and the lion shall eat straw like the 
ox. 

And the sucking child shall play on 
the hole of the asp, and the weaned 
child shall put his hand on the cocka- 
trice' den. 

They shall not hurt nor destroy in all 
my holy mountain: for the earth shall 
be full of the knowledge of the Lord, 
as the waters cover the sea. (Isaiah 
11: 6-9.) 

The Binding and Loosing of Satan. 

And I saw an angel come down from 
heaven, having the key of the bottom- 
less pit and a great chain in his hand. 

And he laid hold on the dragon, that 
old serpent, which is the Devil, and 
Satan, and bound him a thousand years. 

And cast him into the bottomless pit, 
and shut him up, and set a seal upon 
him, that he should deceive the nations 
no more, till the thousand years should 
be fulfilled: and after that he must be 
loosed a little season. 



And I saw thrones, and they sat upon 
them, and judgment was given unto 
them: and I saw the souls of them that 
were beheaded for the witness of Jesus, 
and for the word of God, and which 
had not worshipped the beast, neither 
his image, neither had received his 
mark upon their foreheads, or in their 
hands ; and they lived and reigned with 
Christ a thousand years. 

But the rest of the dead lived not 
again until the thousand years were 
finished. This is the first resurrection. 

Blessed and holy is he that hath part 
in the first resurrection: on such the 
second death hath no power, but they 
shall be priests of God and of Christ, 
and shall reign with him a thousand 
years. 

And when the thousand years are ex- 
pired, Satan shall be loosed out of his 
prison, 

And shall go out to deceive the na- 
tions which are in the four quarters of 
the earth, Gog and Magog, to gather 
them together to battle: the number of 
whom is as the sand of the sea. 

And they went up on the breadth of 
the earth, and compassed the camp of 
the saints about, and the beloved city: 
and fire came down from God out of 
heaven, and devoured them. 

And the devil that deceived them was 
cast into the lake of fire and brimstone, 
where the beast and the false prophet 
are, and shall be tormented day and 
night for ever and ever. (Revelation 
20: i-io.) 

Christ's Second Coming. 

Time Not Revealed: 

But of that day and hour knoweth 
no man, no, not the angels of heaven, 
but my Father only. (Matthew 24: 
36.) 



342 



MILLENNIUM 



THE COMPREHENSIVE ANALYSIS 



MILLENNIUM 



Coming Will Be Sudden: 

But of the times and the seasons, 
brethren, ye have no need that I write 
unto you. 

For yourselves know perfectly that 
the day of the Lord so cometh as a thief 
in the night. 

For when they shall say, Peace and 
safety; then sudden destruction cometh 
upon them, as travail upon a woman 
with child; and they shall not escape. 

But ye, brethren, are not in darkness, 
that that day should overtake you as a 
thief, (i Thessalonians 5: 1-4.) 

Behold, I come as a thief. Blessed is 
he that watcheth, and keepeth his gar- 
ments, lest he walk naked, and they see 
his shame. (Revelation 16: 15.) 

But as the days of Noe were, so shall 
also the coming of the Son of man he. 

For as in the days that were before 
the flood they were eating and drink- 
ing, marrying and giving in marriage, 
until the day that Noe entered into the 
(yrk. 

And knew not until the Hood came, 
and took them all away; so shall also 
the coming of the Son of man be. 
(Matthew 24: 37-39.) 

And as it was in the days of Noe, so 
shall it be also in the days of the Son 
of man. 

They did eat, they drank, they mar- 
ried wives, they were given in mar- 
riage, unitl the day that Noe entered 
into the ark, and the Hood came, and 
destroyed them all. 

Likewise also as it was in the days 
of Lot; they did eat, they drank, they 
bought, they sold, they planted, they 
builded; 

But the same day that Lot went out 
of Sodom it rained Hre and brimstone 
from heaven, and destroyed them all. 

Even thus shall it be in the day when 



the Son of man is revealed. ( Luke 1 7 : 
26-30.) 

For as the lightning cometh out of 
the east, and shineth even unto the 
west; so shall also the coming of the 
Son of man be. (Matthew 24: 27.) 

Certainty of His Coming: 

Then Peter, turning about, seeth the 
disciple whom Jesus loved following; 
which also leaned on his breast at sup- 
per, and said. Lord, which is he that 
betrayeth thee ? 

Peter seeing him saith to Jesus, Lord, 
and what shall this man do? 

Jesus saith unto him, // / ivill that 
he tarry till I. come, what is that to 
thee? follow thou me. (John 21 : 20- 
22.) 

Coming to Be Glorious: 

Whosoever therefore shall be 
ashamed of me and of my words, in 
this adulterous and sinful generation, 
of him also shall the Son of man be 
ashamed, when he cometh in the glory 
of his Father with the holy angels. 
(Mark 8: 38.) 

And then shall they see the Son of 
man coming in the clouds with great 
power and glory. ( Mark 13: 26. ) 

Holding forth the word of life; that 
it may rejoice in the day of Christ, that 
I have not run in vain, neither laboured 
in vain. (Philippians 2: 16.) 

For our conversation is in heaven; 
from whence also we look for the Sav- 
iour, the Lord Jesus Christ. (Philip- 
pians 3: 20.) 

For what is our hope, or joy, or 
crown of rejoicing? Are not even ye 
in the presence of our Lord Jesus Christ 
at his coming? 

For ye are our glory and joy. (i 
Thessalonians 2: 19, 20.) 



H 



343 



MINISTER 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



Looking for that blessed hope, and 
the glorious appearing of the great God 
and our Saviour Jesus Christ. (Titus 
2: 13.) 

Signs of His Coming: 

And there shall be signs in the sun, 
and in the moon, and in the stars; and 
upon the earth distress of nations, with 
perplexity; the sea and the waves roar- 
ing; 

Men's hearts failing them for fear, 
and for looking after those things which 
are coming on the earth: for the powers 
of heaven shall he shaken. 

And then shall they see the Son of 
man coming in a cloud with power and 
great glory. 

And when these things begin to come 
to pass, then look up, and lift up your 
heads; for your redemption draweth 
nigh. 

And he spake to them a parable ; Be- 
hold the fig tree, and all the trees; 

When they now shoot forth, ye see 
and know of your own selves that sum- 
mer is now nigh at hand. 

So likezvise ye, when ye see these 
things come to pass, know ye that the 
kingdom of God is nigh at hand. 

Verily I say unto you. This genera- 
tion shall not pass away, till all be ful- 
ailed. (Luke 21: 25-32.) 

MINISTER AND MINISTRY. (See Call.) 
Min'is-ter — one who serves ; in a special 
sense, one who performs sacerdotal duties, or 
is duly authorized to act as the pastor of a 
church, to preach and to administer the ordi- 
nances and sacraments. 

Min'is-try — the whole body of ministers 
or clergy ; the ecclesiastical calling ; the state 
of being a minister ; the act of ministering. 

The ministry is the highest of all human 
callings. To be a minister means to serve 
God in the highest manner possible to man. 
In the first place there must be a special spir- 



itual fitness in the man, and this unquestion- 
ably is the result of direct divine intervention. 
It has been generally given the designation of 
"call," by which is meant that the special 
spiritual fitness is God's mandate to the per- 
son possessing it to enter upon the work of 
guiding souls to God, to expounding and 
preaching the word of God and the gospel of 
salvation, and to carrying out the various 
ordinances and sacraments laid down by God. 
Ministers are required to be pure and holy in 
life, to be full of faith and righteousness, and 
to possess the graces and virtues which raise 
them up above the common type of man and 
bring them closer to God, from whom they 
receive their commission to act. Beyond these 
spiritual qualifications there are certain oth- 
ers, including knowledge of God's word and 
a certain amount of special education, al- 
though some denominations are willing to 
forego this latter qualification, and finally the 
consent and authorization of the sect or de- 
nomination to which they belong, such con- 
sent and authorization being given usually 
after a period of probationary work in a minor 
capacity. These are wise and proper safe- 
guards, to which no doubt God gives full 
consent, for the purpose of maintaining the 
purity and excellence of the whole body of 
God's authorized servants upon earth. 

With regard to the relations of the people 
of the Church toward the ministry we are told 
to honor, obey, and support them, to give heed 
to their exhortations, to follow the spiritual 
advice they give us, and to consider their dig- 
nity and office. On their part, they are told 
to be worthy ministers, to live uprightly and 
to remember that they are the chosen servants 
of the Master, for the upbuilding and contin- 
uance of His earthly kingdom. 

REFERENCES. 
General. 

But we will give ourselves continu- 
ally to prayer, and to the ministry of 
the word. (Acts 6:4.) 

But none of these things move me, 
neither count I my life dear unto my- 
self, so that I might finish my course 
with joy, and the ministry which I have 
received of the Lord Jesus, to testify 



344 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



the Gospel of the grace of God. (Acts 
20: 24.) 

Having then gifts, differing accord- 
ing to the grace that is given to us, 
whether prophecy, let us prophesy ac- 
cording to the proportion of faith. 

Or ministry, let us wait on our min- 
istering: or he that teacheth, on teach- 



ing: 



Or he that exhorteth, on exhortation : 
he that giveth, let him do it with sim- 
plicity: he that ruleth, with diligence: 
he that sheweth mercy, with cheerful- 
ness. (Romans 12: 6-8.) 

I beseech you, brethren, (ye know 
the house of Stephanas, that it is the 
firstfruits of Achaia, and that they have 
addicted themselves to the ministry of 
the Saints,) 

That ye submit yourselves unto such, 
and to every one that helpeth with us 
and laboureth. (i Corinthians 11: 15, 
16.) 

Wherefore holy brethren, partakers 
of the heavenly calling, consider the 
Apostle and high Priest of our profes- 
sion Christ Jesus, 

Who was faithful to him that ap- 
pointed him, as also Moses was faith- 
ful in all his house. 

For this man was counted worthy of 
more glory than Moses, inasmuch as he 
who hath builded the house hath more 
honour than the house. 

For every house is builded by some 
man, but he that built all things is God. 

And Moses verily was faithful in all 
his house as a servant, for a testimony 
of those things which were to be spoken 
after. (Hebrews 3: 1-5.) 

Be not thou therefore ashamed of the 
testimony of our Lord, nor of me his 
prisoner, but be thou partaker of the 
afflictions of the Gospel according to 
the power of God, 



Who hath saved us, and called us 
with an holy calling, not according to 
our works, but according to his own 
purpose and grace, which was given us 
in Christ Jesus, before the world be- 
gan, 

But is now made manifest by the ap- 
pearing of our Saviour Jesus Christ, 
who hath abolished death, and hath 
brought life and immortality to light, 
through the Gospel : 

Whereunto I am appointed a Preach- 
er, and an Apostle, and a teacher of the 
Gentiles. (2 Thessalonians i: 8-1 1.) 

But ye are a chosen generation, a 
loyal Priesthood, an holy nation, a pe- 
culiar people, that ye should shew forth 
the praises of him who hath called you 
out of darkness into his marvellous 
light. ( I Peter 2 : 9. ) 

Divine Appointment. 

Now therefore go, and I will be with 
thy mouth, and teach thee what thou 
shalt say. 

And he said, O my Lord, send, I pray 
thee, by the hand of him whom thou 
wilt send. (Exodus 4: 12, 13.) 

The Lord gave the word: great was 
the company of those that published it. 
(Psalm 68: 11.) 

Paul, a servant of Jesus Christ, called 
to be an apostle, separated unto the gos- 
pel of God. (Romans 1:1.) 

Now he which stablisheth us with 
you in Christ, and hath anointed us, is 
God. (2 Corinthians i : 24.) 

For we are unto God a sweet savour 
of Christ, in them that are saved, and 
in them that perish: 

To the one we are the savour of 
death unto death; and to the other the 
savour of life unto life. And who is 
sufficient for these things? 

For we are not as many, which cor- 



345 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



rupt the word of God : but as of sincer- 
ity, but as of God, in the sight of God 
speak we in Christ. (2 Corinthians 2: 

15-17-) 

Do we begin again to commend our- 
selves ? or need we, as some others, epis- 
tles of commendation to you, or letters 
of commendation from you? (2 Corin- 
thians 3: I.) 

Now then we are ambassadors for 
Christ, as though God did beseech you 
by us: we pray you in Christ's stead, 
be ye reconciled to God. (2 Corinthians 
5: 20.) 

Paul, an apostle, (not of men, neither 
by man, but by Jesus Christ, and God 
the Father, who raised him from the 
dead.) (Galatians i: i.) 

From henceforth let no man trouble 
me: for I bear in my body the marks 
of the Lord Jesus. (Galatians 6: 17.) 

The eyes of your understanding be- 
ing enlightened; that ye may know 
what is the hope of his calling, and 
what the riches of the glory of his in- 
heritance in the saints. (Ephesians i: 
18.) 

I therefore, the prisoner of the Lord, 
beseech you that ye walk worthy of the 
vocation wherewith ye are called. 
(Ephesians 4:1.) 

I press toward the mark for the prize 
of the high calling of God in Christ 
Jesus. (Philippians 3: 14.) 

Wherefore also we pray always for 
you, that our God would count you 
worthy of this calling, and fulfill all the 
good pleasure of his goodness, and the 
work of faith with power ; 

That the name of our Lord Jesus 
Christ may be glorified in you, and ye 
in him, according to the grace of our 
God, and the Lord Jesus Christ. (2 
Thessalonians i: 11, 12.) 

Neglect not the gift that is in thee, 



which was given thee by prophecy, with 
the laying on of the hands of the pres- 
bytery, (i Timothy 4: 14.) 

Who hath saved us, and called us 
with an holy calling, not according to 
our works, but according to his own 
purpose and grace, which was given us 
in Christ Jesus, before the world began. 
(2 Timothy 1:9.) 

See that ye refuse not him that speak- 
eth. For if they escaped not who re- 
fused him that spake on earth, much 
more shall not we escape, if we turn 
away from him that speaketh from 
heaven. (Hebrews 12: 25.) 

But ye are a chosen generation, a 
royal priesthood, an holy nation, a pe- 
culiar people ; that ye should shew forth 
the praises of him who hath called you 
out of darkness into his marvellous 
light. ( I Peter 2 : 9. ) 

But the anointing which ye have re- 
ceived of him abideth in you, and ye 
need not that any man teach you: but 
as the same anointing teacheth you of 
all things, and is truth, and is no lie, 
and even as it hath taught you, ye shall 
abide in him. ( i John 2 : 27. ) 

We are of God : he that knoweth God 
heareth us; he that is not of God hear- 
eth not us. Hereby know we the spirit 
of truth, and the spirit of error, (i 
John 4:6.) 

Field and Power. 

He answered and said unto them. He 

that soweth the good seed is the Son of 
fiwn; 

The field is the world; the good seed 
are the children of the kingdom; hut 
the tares are the children of the wicked 
one; 

The enemy that sowed them is the 
devil; the harvest is the end of the 
world; and the reapers are the angels. 



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THE COMPREHENSIVE ANALYSIS 



MINISTRY 



As therefore the tares are gathered 
and burned in the fire; so shall it be in 
the end of this world. (Matthew 13: 
37-40.) 

Go ye therefore, and teach all na- 
tions, baptizing them in the name of 
the Father, and of the Son, and of the 
Holy Ghost: 

Teaching them to observe all things 
whatsoever I have commanded you: 
and, lo, I am with you alway, even unto 
the end of the world. Amen. (Mat- 
thew 28: 19, 20.) 

Say not ye. There are yet four 
-months, and then cometh harvest? be- 
hold, I say unto you, Lift up your eyes, 
and look on the fields; for they are 
white already to harvest. (John 4: 

35-) 

Duties of Ministers. 

To Preach True Doctrine: 

But we preach Christ crucified, unto 
the Jews a stumbhngblock, and unto 
the Greeks fooHshness: 

But unto them which are called, both 
Jews and Greeks, Christ, the power of 
God, and the wisdom of God. (i Co- 
rinthians 1 : 23, 24. ) 

And I, brethren, when I came to you, 
came not with excellency of speech, or 
of wisdom, declaring unto you the tes- 
timony of God. 

For I determined not to know any 
thing among you, save Jesus Christ, 
and him crucified. 

And I was with you in weakness, and 
in fear, and in much trembling. 

And my speech and my preaching 
was not with enticing words of man's 
wisdom, but in demonstration of the 
Spirit and of power : 

That your faith should not stand in 
the wisdom of men, but in the power 
of God. (i Corinthians 2: 1-5.) 



For we are labourers together with 
God, ye are God's husbandry, ye are 
God's building. 

According to the grace of God which 
is given unto me, as a wise master- 
builder I have laid the foundation, and 
another buildeth thereon. But let ev- 
ery man take heed how he buildeth 
thereupon. 

For other foundation can no man 
lay, than that is laid, which is Jesus 
Christ. 

Now if any man build upon this 
foundation, gold, silver, precious 
stones, wood, hay, stubble: 

Every man's work shall be made 
manifest. For the day shall declare it, 
because it shall be revealed by fire, and 
the fire shall try every man's work of 
what sort it is. (i Corinthians 3: 9- 

I3-) 

For we preach not ourselves, but 

Christ Jesus the Lord, and ourselves 

your servants for Jesus' sake. 

For God who commanded the light to 
shine out of darkness, hath shined in 
our hearts, to give the light of the 
knowledge of the glory of God in the 
face of Jesus Christ. 

But we have this treasure in earthen 
vessels, that the excellency of the pow- 
er may be of God, and not of us. (2 
Corinthians 4: 5-7.) 

Knowing therefore the terror of the 
Lord, we persuade men; but we are 
made manifest unto God, and I trust 
also, are made manifest in your con 
sciences. 

For we commend not ourselves 
again unto you, but give you occasion 
to glory on our behalf, that you 
may have somewhat to answer them 
which glory in appearance, and not in 
heart. 

For whether we be beside ourselves, 



347 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



it is to God: or whether we be sober, it 
is for your cause. (2 Corinthians 5: 

To Shun Error: 

For I know this, that after my de- 
parting shall grievous wolves enter in 
among you, not sparing the flock. 

Also of your own selves shall men 
arise, speaking perverse things, to draw 
away disciples after them. 

Therefore watch, and remember, that 
by the space of three years I ceased not 
to warn every one night and day with 
tears. (Acts 20: 29-31.) 

From which some having swerved 
have turned aside into vain jangling; 

Desiring to be teachers of the law; 
understanding neither what they say, 
nor whereof they affirm, (i Timothy 
1:6,7.) 

If any man teach otherwise, and con- 
sent not to wholesome words, even the 
words of our Lord Jesus Christ, and to 
the doctrine which is according to god- 
liness ; 

He is proud, knowing nothing, but 
doting about questions and strifes of 
words, whereof cometh envy, strife, 
railings, evil surmisings, 

Perverse disputings of men of cor- 
rupt minds, and destitute of the truth, 
supposing that gain is godliness: from 
such withdraw thyself. ( i Timothy 6 : 

3-5-) 

But shun profane and vain bab- 
blings : for they will increase unto more 
ungodliness. 

And their word will eat as doth a 
canker: of whom is Hymeneus and 
Philetus ; 

Who concerning the truth have 
erred, saying that the resurrection is 
past already; and overthrow the faith 
of some. (2 Timothy 2: 16-18.) 



To Avoid Useless Discussions: 

Neither give heed to fables and end- 
less genealogies, which minister ques- 
tions, rather than godly edifying which 
is in faith : so do. ( i Timothy 1:4.) 

If thou put the brethren in remem- 
brance of these things, thou shalt be a 
good minister of Jesus Christ, nour- 
ished up in the words of faith and of 
good doctrine, whereunto thou hast at- 
tained. 

But refuse profane and old wives' 
fables, and exercise thyself rather unto 
godliness. ( i Timothy 4 : 6, 7. ) 

O Timothy, keep that which is com- 
mitted to thy trust, avoiding profane 
and vain babblings, and oppositions of 
science falsely so called, (i Timothy 
6: 20.) 

Of these things put them in remem- 
brance, charging them before the Lord, 
that they strive not about words to no 
profit, but to the subverting of the hear- 
ers. 

Study to shew thyself approved unto 
God, a workman that needeth not to be 
ashamed, rightly dividing the word of 
truth. (2 Timothy 2: 14, 15.) 

But foolish and unlearned questions 
avoid, knowing that they do gender 
strifes. (2 Timothy 2: 23.) 

But avoid foolish questions, and gen- 
ealogies, and contentions, and striv- 
ings about the law; for they are un- 
profitable and vain. (Titus 3:9.) 

To Reprove, Kindly yet with Force: 

Brethren, I beseech you, be as I am; 
for I am as ye are : ye have not injured 
me at all. 

Ye know how through infirmity of 
the flesh I preached the gospel unto you 
at the first. 

And my temptation which was in my 
flesh ye despised not, nor rejected; but 



348 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



received me as an angel of God, even as 
Christ Jesus. 

Where is then the blessedness ye 
spake of? for I bear you record, that, 
if it had been possible, ye would have 
plucked out your own eyes, and have 
given them to me. 

Am I therefore become your enemy, 
because I tell you the truth? (Gala- 
tians 4: 12-16.) 

Now some are puffed up, as though 
I would not come to you. 

But I will come to you shortly, if the 
Lord will, and will know, not the speech 
of them which are puffed up, but the 
power. 

What will ye? shall I come unto you 
with a rod, or in love, and in the spirit 
of meekness? (i Corinthians 4: 18- 

21.) 

Now in this that I declare unto you 
I praise you not, that ye come together 
not for the better, but for the worse. 

For first of all, when ye come togeth- 
er in the church, I hear that there be 
divisions among you; and I partly be- 
lieve it. (i Corinthians 11: 17, 18.) 

This is the third time I am coming 
to you. In the mouth of two or three 
witnesses shall every word be estab- 
lished. 

I told you before, and foretell you, as 
if I were present, the second time; and 
being absent now I write to them which 
heretofore have sinned, and to all other, 
that, if I come again, I will not spare. 
(2 Corinthians 13: i, 2.) 

Therefore I write these things being 
absent, lest being present I should use 
sharpness, according to the power 
which the Lord hath given me to edi- 
fication, and not to destruction. (2 
Corinthians 13: 10.) 

For do I now persuade men, or God? 
or do I seek to please men? for if I yet 



pleased men, I should not be the servant 
of Christ. (Galatians i: 10.) 

To Set a Good Example: 

In all things shewing thyself a pat- 
tern, of good works: in doctrine shew- 
ing uncorruptness, gravity, sincerity, 

Sound speech, that cannot he con- 
demned; that he that is of the contrary 
part may be ashamed, having no evil 
thing to say of you. (Titus 2: 7, 8.) 

To Maintain Decency and Order: 

How is it then, brethren? when ye 
come together, every one of you hath a 
psalm, hath a doctrine, hath a tongue, 
hath a revelation, hath an interpreta- 
tion. Let all things be done unto edi- 
fying. 

If any man speak in an unknown 
tongue, let it be by two, or at the most 
by three, and that by course; and let 
one interpret. 

But if there be no interpreter, let him 
keep silence in the church; and let him 
speak to himself, and to God. (i Co- 
rinthians 14: 26-28.) 

Let your women keep silence in the 
churches: for it is not permitted unto 
them to speak; but they are command- 
ed to be under obedience, as also saith 
the law. 

And if they will learn any thing, let 
them ask their husbands at home: for 
it is a shame for women to speak in the 
church, (i Corinthians 14: 34, 35.) 

Let all things be done decently and 
in order, (i Corinthians 14: 40.) 

Ministerial Graces and Qualifications. 

Knowledge and Discretion: 

And he spake a parable unto them; 
Can the blind lead the blind? shall they 
not both fall into the ditch? (Luke 6: 

39-) 



349 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



But what I do, that I will do, that I 
may cut off occasion from them which 
desire occasion; that wherein they 
glory, they may be found even as we. 

For such are false apostles, deceit- 
ful workers, transforming themselves 
into the apostles of Christ. (2 Corin- 
thians II : 12, 13.) 

And I went up by revelation, and 
communicated unto them that gospel 
which I preach among the Gentiles, but 
privately to them which were of repu- 
tation, lest by any means I should run, 
or had run, in vain. (Galatians 2:2.) 

Truthfulness: 

But as God is true, our word toward 
you was not yea and nay. (2 Corin- 
thians 1 : 18.) 

Therefore, seeing we have this min- 
istry, as we have received mercy, we 
faint not ; 

But have renounced the hidden 
things of dishonesty, not walking in 
craftiness, nor handling the word of 
God deceitfully; but, by manifestation 
of the truth, commending ourselves to 
every man's conscience in the sight of 
God. (2 Corinthians 4: i, 2.) 

For we can do nothing against the 
truth, but for the truth. (2 Corinthians 
13:8.) 

For yourselves, brethren, know our 
entrance in unto you, that it was not 
in vain : 

But even after that we had suffered 
before, and were shamefully entreated, 
as ye know, at Philippi, we were bold 
in our God to speak unto you the gospel 
of God with much contention. (i 
Thessalonians 2: i, 2.) 

For neither at any time used we flat- 
tering words, as ye know, nor a cloak 
of covetousness ; God is witness, (i 
Thessalonians 2:5.) 



Gentleness: 

I write not these things to shame 
you, but as my beloved sons I warn 
you. 

For though ye have ten thousand in- 
structors in Christ, yet have ye not 
many fathers: for in Christ Jesus I 
have begotten you through the gos- 
pel. 

Wherefore I beseech you, be ye fol- 
lowers of me. (i Corinthians 4: 14- 
16.) 

For out of much affliction and an- 
guish of heart I wrote unto you with 
many tears; not that ye should be 
grieved, but that ye might know the 
love which I have more abundantly unto 
you. 

But if any have caused grief, he hath 
not grieved me, but in part : that I may 
not overcharge you all. 

Sufficient to such a man is this pun- 
ishment, which was inflicted of many. 

So that contrariwise ye ought rather 
to forgive him, and comfort him, lest 
perhaps such a one should be swallowed 
up with overmuch sorrow. 

Wherefore I beseech you that ye 
would confirm your love toward him. 

For to this end also did I write, that 
I might know the proof of you, whether 
ye be obedient in all things. 

To whom ye forgive any thing, I for- 
give also : for if I forgave any thing, to 
whom I forgave it, for your sakes for- 
gave I it in the person of Christ. (2 
Corinthians 2: 4-10.) 

But we were gentle among you, even 
as a nurse cherisheth her children: 

So being affectionately desirous of 
you, we were willing to have imparted 
unto you, not the gospel of God only, 
but also our own souls, because ye were 
dear unto us. ( i Thessalonians 2 : 7, 
8.) 



350 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MINISTRY 



Forbearance: 

For if he that cometh preacheth 
another Jesus, whom we have not 
preached, or if ye receive another spirit, 
which ye have not received, or another 
gospel, which ye have not accepted, ye 
might well bear with him. (2 Corin- 
thians 11: 4. ) 

Some indeed preach Christ even of 
envy and strife; and some also of good 
will: 

The one preach Christ of contention, 
not sincerely, supposing to add afflic- 
tion to my bonds : 

But the other of love, knowing that 
I am set for the defence of the gospel. 

What then? notwithstanding, every 
way, whether in pretence, or in truth, 
Christ is preached ; and I therein do re- 
joice, yea, and will rejoice. (Philip- 
pians 1 : 15-18.) 

Meekness and Humility: 

For whether is greater, he that sit- 
teth at meat, or he that serveth? is not 
he that sitteth at meat? hut I am among 
you as he that serveth. (Luke 22 : 2y. ) 

// / then, your Lord and Master, 
have washed your feet; ye also ought 
to wash one another's feet. (John 13: 

14.) 
I have planted, Apollos watered; but 

God gave the increase. 

So then neither is he that planteth 
any thing, neither he that watereth ; but 
God that giveth the increase. ( i Corin- 
thians 3: 6, 7.) 

We are fools for Christ's sake, but 
ye are wise in Christ ; we are weak, but 
ye are strong; ye are honourable, but 
we are despised, (i Corinthians 4 : 10.) 

But we have this treasure in earthen 
vessels, that the excellency of the power 
may be of God, and not of us. (2 Co- 
rinthians 4:7.) 



Now I Paul myself beseech you by 
the meekness and gentleness of Christ, 
who in presence am base among you, 
but being absent am bold toward 
you: 

But I beseech you, that I may not be 
bold when I am present with that con- 
fidence, wherewith I think to be bold 
against some, which think of us as if 
we walked according to the flesh. (2 
Corinthians 10: i, 2.) 

And the servant of the Lord must 
not strive; but be gentle unto all men, 
apt to teach, patient ; 

In meekness instructing those that 
oppose themselves; if God peradven- 
ture will give them repentance to the 
acknowledging of the truth. (2 Tim- 
othy 2: 24, 25.) 

To speak evil of no man, to be no 
brawlers, but gentle, shewing all meek- 
ness unto all men. (Titus 3:2,) 

Firmness: 

But neither Titus, who was with me, 
being a Greek, was compelled to be cir- 
cumcised : 

And that because of false brethren 
unawares brought in, who came in 
privily to spy out our liberty which we 
have in Christ Jesus, that they might 
bring us into bondage : 

To whom we gave place by subjec- 
tion, no, not for an hour ; that the truth 
of the gospel might continue with you. 
(Galatians 2: 3-5.) 

Blamelessness: 

Giving no offence in any thing, that 
the ministry be not blamed. (2 Corin- 
thians 6:3.) 

By pureness, by knowledge, by long- 
sufifering, by kindness, by the Holy 
Ghost, by love unfeigned, 

By the word of truth, by the power 



35' 



MINISTRY 



THE COMPREHENSIVE ANALYSIS 



MIRACLE 



of God, by the armour of righteous- 
ness on the right hand and on the left. 
(2 Corinthians 6: 6, y.) 

Ye are witnesses, and God also, how 
holily and justly and unblameably we 
behaved ourselves among you that be- 
lieve, (i Thessalonians 2: 10.) 

But thou, O man of God, flee these 
things; and follow after righteousness, 
godliness, faith, love, patience, meek- 
ness, (i Timothy 6: 11.) 

Flee also youthful lusts: but follow 
righteousness, faith, charity, peace, 
with them that call on the Lord put of 
a pure heart. (2 Timothy 2: 22.) 

Zeal and Devotion: 

For God is my witness, whom I serve 
with my spirit in the gospel of his Son, 
that without ceasing I make mention 
of you always in my prayers; 

Making request, if by any means now 
at length I might have a prosperous 
journey by the will of God to come unto 
you. 

For I long to see you, that I may im- 
part unto you some spiritual gift, to 
the end ye may be established ; 

That is, that I may be comforted to- 
gether with you by the mutual faith 
both of you and me. (Romans i : 9- 
12.) 

For none of us liveth to himself, and 
no man dieth to himself. (Romans 
14: 7.) 

For we commend not ourselves 
again unto you, but give you occa- 
sion to glory on our behalf, that ye 
may have somewhat to answer them 
which glory in appearance, and not in 
heart. 

For whether we be beside ourselves, 
it is to God : or whether we be sober, it 
is for your cause. (2 Corinthians 5: 
12, 13.) 



The Reward of the Ministry. 

Say not ye, There are yet four 
months, and then cometh harvest? he- 
hold, I say unto you, Lift up your eyes, 
and look on the fields; for they are 
white already to harvest. 

And he that reapeth receiveth 
wages, and gathereth fruit unto life 
eternal: that both he that soweth and 
he that reapeth may rejoice together. 

And herein is that saying true. One 
soweth, and another reapeth. 

I sent you to reap that whereon ye 
bestowed no labour: other men la- 
boured, and ye are entered into their 
labours. (John 4: 35-38.) 

For I know that this shall turn to my 
salvation through your prayer, and the 
supply of the spirit of Jesus Christ, 

According to my earnest expectation, 
and my hope, that in nothing I shall 
be ashamed, but that with all boldness, 
as always, so now also Christ shall be 
magnified in my body, whether it be by 
life or by death. 

For to me to live is Christ, and to die 
is gain. (Philippians i: 19-21.) 

For I am now ready to be ofifered, 
and the time of my departure is at hand. 

I have fought a good fight, I have 
finished my course, I have kept the 
faith. 

Henceforth there is laid up for me a 
crown of righteousness, which the Lord 
the righteous judge shall give me at 
that day: and not to me only, but unto 
them also that love his appearing. (2 
Timothy 4: 6-8.) 

MIRACLE. (See Appendix for table of 
miracles.) 

Mir'a-cle — a wonder, or a wonderful 
thing; specifically, an event or effect contrary 
to the established laws or constitution of na- 
ture. 

In understanding miracles we must first 



352 



MIRACLE 



THE COMPREHENSIVE ANALYSIS 



MISCHIEF 



understand that God, in His wisdom, estab- 
lished a certain set of laws and rules for the 
working of His creation, for the maintenance 
of the universe, for the life and death of man- 
kind, and for the germination, growth, and 
decay of the vegetable kingdom, etc. These 
rules are what we know as and call the laws 
of nature. Any interference with the working 
of these uniform rules or laws of nature on 
the part of man brings about confusion or 
disorder, and if man were able to interfere 
with that part of these laws which regulates 
the motions of the earth or the stars annihi- 
lation would ensue. But, if for some reason 
of His own, for the good of mankind or in 
His infinite wisdom, which sees so much far- 
ther than man sees, it is necessary to deviate 
from His fixed laws and rules, then unques- 
tionably the will of God brings about such de- 
viations, which to us are known under the 
name of miracles. 

We find, in various parts of the Bible, in- 
stances where God saw that it was necessary 
to permit these deviations from His laws as 
part of His plans for the welfare of man and 
the betterment of the human race. A number 
of them occur in Old Testament times, chiefly 
through the medium of Aaron, Moses, Elijah, 
and Elisha. By far the larger number took 
place in New Testament times, through the 
medium of Jesus and some of the more fa- 
vored of the apostles. The cause for these 
miracles is instantly apparent — they were to 
convince humanity of the divine character and 
mission of Jesus, to aid in laying the founda- 
tions of the Christian Church, and to main- 
tain that Church until it was sufficiently strong 
to maintain itself. Thus the Bible shows that 
when miracles are necessary for the carrying 
out of God's purposes the laws of nature are 
suspended either in whole or in part, or for a 
longer or a shorter period, as best suits their 
Maker. In Old Testament times miracles 
were necessary to preserve or aid God's cho- 
sen people, the Jews, from the royal line of 
which the human element in the Messiah was 
to spring. In New Testament times miracles 
were necessary to prove to a doubting world 
Jesus' Messiahship. The need for miracles 
being passed God ceases to deviate from His 
laws, which He knows to be sufficient to an- 
swer all the purposes of average times. We 



find this proved by the fact that in the 400 
years between the times of Malachi and Jesus 
there is no record of a miracle, while after 
the Apostolic Church was thoroughly estab- 
lished and capable of taking care of itself, the 
working of miracles gradually ceased, and 
there is no satisfactory record of any since 
that time. 

MIRIAM. (See Aaron, Moses.) 

Mir'i-am — a form of a Hebrew word 
meaning "bitterness." Miriam was the elder 
sister of Aaron and Moses. She is supposed 
to have watched the infant Moses when he 
was exposed upon the Nile for the Egyptian 
princess to pick up. She was held in high 
esteem by the Israelites as the sister of their 
leader and priest. After the escape from 
Egypt and the passage of the Red Sea she 
celebrated the events in a wonderful song of 
triumph, which is one of the most spirited and 
inspiring things in the Bible. The arrival of 
Moses' wife Zipporah seems to have caused 
Miriam much jealousy, and she excited Aaron 
to sedition. God afflicted her with leprosy, 
only recovering through the intervention of 
Moses. She died in the fortieth year of the 
Israelites' wanderings. 

References. — See references to Aaron and 
Moses; also Exodus 15: 21. 

MISCHIEF. 

Mis'cHiEF — harm or damage ; espeicially 
disarrangement of order caused by some hu- 
man agency or some human being. The Bible 
issues warning to man to avoid mischief. 

REFERENCES. 

Behold, he travaileth with iniquity, 
and hath conceived mischief, and 
brought forth falsehood. 

He made a pit, and digged it, and is 
fallen into the ditch which he made. 

His mischief shall return upon his 
own head, and his violent dealing shall 
come down upon his own pate. (Psalm 
7: 14-16.) 

Deliver me, O Lord, from the evil 
man : preserve me from the violent 
man; 



353 



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THE COMPREHENSIVE ANALYSIS 



MONEY 



Which imagine mischiefs in their 
heart; continually are they gathered 
together for war. (Psalm 140: i, 2.) 

Whoso diggeth a pit shall fall there- 
in: and he that rolleth a stone, it will 
return upon him. (Proverbs 26: 27.) 

Wo to thee that spoilest, and thou 
wast not spoiled; and dealest treacher- 
ously, and they dealt not treacherously 
with thee! when thou shalt cease to 
spoil, thou shalt be spoiled; and when 
thou shalt make an end to deal treach- 
erously, they shall deal treacherously 
with thee. (Isaiah 33: i.) 

And said, O full of all subtilty and all 
mischief, thou child of the devil, thou 
enemy of all righteousness, wilt thou 
not cease to pervert the right ways of 
the Lord? (Acts 13: 10.) 

MITE. 

Mite — the smallest coin known to the 
Hebrew at the time of Christ. Its value was 
about one-eighth of a cent. It was made fa- 
mous by the words of Christ in reference to 
it when the widow gave two into the treasur3^ 

REFERENCES. 

And there came a certain poor wid- 
ow, and she threw in two mites, which 
make a farthing. 

And he called unto him his disciples, 
and saith unto them. Verily I say unto 
you, That this poor widozv hath cast 
more in, than all they which have cast 
into the treasury: 

For all they did cast in of their abun- 
dance; but she of her zvant did cast in 
all that she had, even all her living. 
(Mark 12: 42-44.) 

MOABITES. 

Mo'ab-ites — the name of a tribe descended 
from Moab, the son of Lot by his eldest 
daughter, and therefore related to the Israel- 
ites. Despite this relationship there appear 



to have been almost continual wars between 
the two nations when the Israelites reached 
and settled down in Canaan. Traces of their 
cities have become lost, thus fulfilling the 
prophecies of Jeremiah. Reference as to 
origin, Genesis 19 : 36, 37. 

MOLECH. 

Mo'lech — a form of a Hebrew phrase 
meaning "the ruler." Molech (also called 
Moloch) was the chief deity of the Ammon- 
ites. His worship spread to the Phoenicians 
and the Israelites. It was a most terrible idol- 
atry, one of the features of it being the sacri- 
fice of infants, who were placed in the arms 
of the statue of the god and slowly burned to 
death, the arms of the idol being hollow, 
whereby they could be, and were at the time 
of making sacrifices, filled with fire. Investi- 
gators have thought that these sacrifices had 
their origin in the memory of the terrible 
calamity which happened to Sodom and Go- 
morrah, as a result of which the Ammonites 
came into existence, they being descendants of 
Lot. It is supposed the Ammonites sought in 
the sacrifices to appease the god of fire, thus 
preventing a recurrence of what they con- 
ceived to be his destroying anger. 

MONEY. (See Avarice, Covetousnes.s, 

Mammon, etc.) 

Mon'ey — whatever commodity or thing the 
people of any country have agreed or are re- 
quired to accept as the medium of payment 
for labor or goods. In very ancient times 
money consisted of cattle or animals or grains 
or any products of the soil or man's labor. 
Later precious stones or metals were used, 
but it was not for a long time that the head 
or token of the ruler began to be stamped 
upon pieces of metal to give it a national char- 
acter. In some places cattle and products 
still continue to be used as money. Some 
savage races use shells, beads, the teeth of 
animals or large fishes. In a number of pas- 
sages the Bible teaches us the worth of money 
and its value as a thing with which to do good 
and to bring happiness ; but it is equally clear 
on the score of inordinate love of money, de- 
claring it to be a sin for which man shall be 
held strictly accountable. 



354 



MORDECAI 



THE COMPREHENSIVE ANALYSIS 



MORTALITY 



REFERENCES. 

But Jesus perceived their wickedness, 
and said, Why tempt ye me, ye hypo- 
crites f 

Shew me the tribute money. And 
they brought unto him a penny. 

And he saith unto them, Whose is 
this image and superscription? 

They say unto him, Caesar's. Then 
saith he unto them. Render therefore 
unto Caesar the things which are 
Caesar's; and unto God the things that 
are God's. (Matthew 22: 18-21.) 

And Jesus sat over against the treas- 
ury, and beheld how the people cast 
money into the treasury: and many 
that were rich cast in much. 

And there came a certain poor wid- 
ow, and she threw in two mites, which 
make a farthing. 

And he called unto him his disciples, 
and saith unto them, Verily I say unto 
you, That this poor widow hath cast 
more in, than all they which have cast 
into the treasury: 

For all they did cast in of their abun- 
dance; but she of her want did cast in 
all that she had, even all her living. 
(Mark 12: 41-ZJ4.) 

And Judas Iscariot, one of the 
twelve, went unto the chief priests, to 
betray him unto them. 

And when they heard it, they were 
glad, and promised to give him money. 
And he sought how he might conven- 
iently betray him, (Mark 14: 10, 11,) 

For the love of money is the root of 
all evil: which while some coveted aft- 
er, they have erred from the faith, and 
pierced themselves through with many 
sorrows, (i Timothy 6: 10.) 

MORDECAI. (See Esther, Haman.) 

Mor'de-cai — a Hebrew form of a Persian 
word meaning "little man." Mordecai was 



the uncle and guardian of Esther. He was 
an officer of the Persian King's court and 
learned of Haman's plot against the Hebrew 
race, and communicated it to Esther, with the 
result that Haman lost his life for his plotting. 
For the deliverance from this plot to massacre 
the whole nation the Jews instituted the Feast 
of Purim, which they celebrate to this day. 
Reference. — The book of Esther. 

MORTALITY. (See Death, Immortality, 
Life, etc.) 

Mor-tal'i-ty — the state of being subject 
to death. All things that have life are in a 
state of mortality — that is, they are subject to 
death. 

REFERENCES. 

And though after my skin worms de- 
stroy this body, yet in my flesh shall I 
see God. (Job 19: 26.) 

But if the Spirit of him that raised 
up Jesus from the dead dwell in you, he 
that raised up Christ from the dead 
shall also quicken your mortal bodies 
by his Spirit that dwelleth in you. ( Ro- 
mans 8: II,) 

For this corruptible must put on in- 
corruption, and this mortal must put on 
immortality. 

So when this corruptible shall have 
put on incorruption, and this mortal 
shall have put on immortality, then 
shall be brought to pass the saying that 
is written. Death is swallowed up in 
victory. 

O death, where is thy sting? O 
grave, where is thy victory? 

The sting of death is sin; and the 
strength of sin is the law. 

But thanks be to God, which giveth 
us the victory through our Lord Jesus 
Christ, (i Corinthians 15: 53-57.) 

For we which live are alway deliv- 
ered unto death for Jesus' sake, that the 
life also of Jesus might be made mani- 
fest in our mortal flesh. 



355 



MOSES 



THE COMPREHENSIVE ANALYSIS 



MOSES 



So then death worketh in us, but hfe 
in you. (2 Corinthians 4: 11, 12.) 

For we that are in this tabernacle do 
groan, being burdened : not for that we 
would be unclothed, but clothed upon, 
that mortality might be swallowed up 
of life. (2 Corinthians 5:4.) 



MOSES. (See Aaron, Exodus, Jews, Mir- 
iam, etc.) 

Mo'sES — a form of a Hebrew word mean- 
ing "drawn out of the water." We can see 
very readily why the name of Moses was 
given to the infant who was destined by God 
to become the great leader and lawgiver of 
the Hebrew race. He was the son of Amram 
and Jochebed, members of the tribe of Levi. 
The pharaoh then on the throne was an enemy 
of the Jews and had decreed that all male 
Jew children were to be put to death. Moses' 
parents, doubtless divinely , guided, made an 
ark or small boat and sent the infant adrift 
upon the Nile, watched by his sister, Miriam. 
This seems to have been done so that the babe 
would fall into the hands of the pharaoh's 
daughter when she came with her women to 
bathe. This fell out as planned, and the 
Egyptian princess, who was childless, adopted 
the infant. Moses grew up in the Pharaonic 
court and was given the very best education 
possible in those times — which means that he 
was educated for the Egyptian priesthood, a 
priesthood full of the highest learning and 
familiar with many secrets of nature kept 
from the common people and used as the 
source of what was popularly believed to be 
magic and miracles. But Moses, when he 
grew up, threw in his lot with his own people, 
although offered royal honors and high posts 
in the priesthood. Fleeing from Egypt, be- 
cause he had killed an Egyptian who was task- 
master over the Israelites, he went to the land 
of Midian and became a shepherd under 
Jethro, his future father-in-law. During his 
life as a shepherd he received his divine com- 
mission to become the deliverer of his people, 
which commission was confirmed to him by 
a series of miracles. Returning to Egypt he 
led his fellow-Israelites out to the forty years 
of wandering in the desert. During this time 



he was the mouthpiece of God in the com- 
munication of the law and the covenants. For 
the sins of impatience and presumption at the 
waters of Meribah (Numbers 20: 10-12) he 
was not permitted by God to cross the Jor- 
dan into the Promised Land. He died at the 
age of 120 on the top of Mount Pisgah, from 
whence he viewed Canaan. Even the Jews did 
not know where he was buried. 

The character of Moses is one of the most 
sublime in all history, whether sacred or pro- 
fane. For love of his God and faith in Him 
and in His people he gave up the greatest of 
honors in Egypt, the throne of which was 
apparently within his reach. His work as 
Israel's leader and lawgiver during the years 
of wandering must have been exceedingly dif- 
ficult and wearing, and yet at the end he 
asked for nothing and took nothing. All the 
rewards went to others, so far as he could 
give them, and even though he, earned the 
right of being called the father of his people 
that honor was already given to another, Abra- 
ham. But God in His goodness has taken 
care that Moses shall never be forgotten, and 
he lives in the memory of man through the 
sheer force of his greatness, by far the great- 
est of all the great characters of the Old Tes- 
tament. In him there is none of the shifti- 
ness that Abraham, Isaac, and Jacob could 
show on occasions, and we find in him none 
of the dark sins that here and there disfigured 
the life of David. He is the only mortal to 
whom Jesus compared Himself. The only blot 
he possessed was a certain impatience, a fault 
which brought about the fatal incident at 
Meribah. The only other character in Scrip- 
ture that compares with him is the gigantic 
one of Paul, the great apostle to the Gentiles. 

REFERENCES. 

Birth and Early History. 

And the woman conceived and bare 
a son: and when she saw him that he 
was a goodly child, she hid him three 
months. 

And when she could not longer hide 
him, she took for him an ark of bul- 
rushes, and daubed it with slime and 
with pitch, and put the child therein; 



4 



556 



MOSES 



THE COMPREHENSIVE ANALYSIS 



MOSES 



and she laid it in the flags by the river's 
brink. 

And his sister stood afar off, to wit 
what would be done to him. 

And the daughter of Pharaoh came 
down to wash herself at the river ; and 
her maidens walked along b}^ the river's 
side : and when she saw the ark among 
the flags, she sent her maid to fetch it. 

And when she had opened it, she saw 
the child: and, behold, the babe wept. 
And she had compassion on him, and 
said, This is one of the Hebrews' chil- 
dren. 

Then said his sister to Pharaoh's 
daughter. Shall I go and call to thee a 
nurse of the Hebrew women, that she 
may nurse the child for thee ? 

And Pharaoh's daughter said to her, 
Go. And the maid went and called the 
child's mother. 

And Pharaoh's daughter said unto 
her. Take this child away, and nurse 
it for me, and I will give thee thy wages. 
And the woman took the child, and 
nursed it. 

And the child grew, and she brought 
him unto Pharaoh's daughter, and he 
became her son. And she called his 
name Moses: and she said. Because I 
drew him out of the water. (Exodus 

2: 2-IO.) 

His Call to Leadership. 

And it came to pass, in process of 
time, that the king of Egypt died: and 
the children of Israel sighed by reason 
of the bondage, and they cried, and 
their cry came up unto God by reason 
of the bondage. (Exodus 2: 23.) 

Now Moses kept the flock of Jethro 
his father in law, the priest of Midian : 
and he led the flock to the back side of 
the desert, and came to the mountain of 
God, even to Horeb. 



And the Angel of the Lord appeared 
unto him in a flame of fire out of the 
midst of a bush: and he looked, and, 
behold, the bush burned with fire, and 
the bush was not consumed. 

And ]\'Ioses said, I will now turn 
aside, and see this great sight, why the 
bush is not burnt. 

And when the Lord saw that he 
turned aside to see, God called unto him 
out of the midst of the bush, and said, ■ 
Moses, Moses. And he said. Here am 
L (Exodus 3: 1-4.) 

Come now therefore, and I will send 
thee unto Pharaoh, that thou mayest 
bring forth my people the children of 
Israel out of Egypt. 

And Moses said unto God, Who am 
I, that I should go unto Pharaoh, and 
that I should bring forth the children 
of Israel out of Egj^pt? 

And he said, Certainly I will be with 
thee ; and this shall be a token unto thee, 
that I have sent thee: When thou hast 
brought forth the people out of Egypt, 
ye shall serve God upon this mountain. 
(Exodus 3: 10-12.) 

The Exodus. 

Now the sojourning of the children 
of Israel who dwelt in Egypt was four 
hundred and thirty years. 

And it came to pass at the end of the 
four hundred and thirty years, even the 
selfsame day it came to pass, that all 
the hosts of the Lord went out from 
the land of Egypt. (Exodus 12: 40, 

41.) 

And the Egyptians pursued, and 

went in after them to the midst of the 
sea, even all Pharaoh's horses, his 
chariots, and his horsemen. 

And it came to pass, that in the morn- 
ing watch the Lord looked unto the host 
of the Egyptians through the pillar of 



357 



MOSES 



THE COMPREHENSIVE ANALYSIS 



MOSES 



fire and of the cloud, and troubled the 
host of the Egyptians. 

And took off their chariot wheels, 
that they drave them heavily: so that 
the Egyptians said, Let us flee from the 
face of Israel ; for the Lord fighteth for 
them against the Egyptians. 

And the Lord said unto Moses, 
Stretch out thine hand over the sea, 
that the waters may come again upon 
the Egyptians, upon their chariots, and 
upon their horsemen. 

And Moses stretched forth his hand 
over the sea, and the sea returned to 
his strength when the morning ap- 
peared; and the Egyptians fled against 
it; and the Lord overthrew the Egyp- 
tians in the midst of the sea. 

And the waters returned, and cov- 
ered the chariots, and the horsemen, 
and all the host of Pharaoh that came 
into the sea after them; there remained 
not so much as one of them. 

But the children of Israel walked 
upon dry land in the midst of the sea; 
and the waters were a wall unto them 
on their right hand, and on their left. 

Thus the Lord saved Israel that day 
out of the hand of the Egyptians; and 
Israel saw the Egyptians dead upon 
the sea shore. 

And Israel saw that great work 
which the Lord did upon the Egyp- 
tians: and the people feared the Lord, 
and believed the Lord, and his servant 
Moses. (Exodus 14: 23-31.) 

Receives the Law. 

And the Lord said unto Moses, Come 
up to me into the mount, and be there; 
and I will give thee tables of stone, and 
a law, and commandments which I 
have written; that thou mayest teach 
them. 

And Moses rose up, and his minister 



Joshua; and Moses went up into the 
mount of God. 

And he said unto the elders. Tarry 
ye here for us, until we come again 
unto you : and, behold, Aaron and Hur 
are with you : if any man have any mat- 
ters to do, let him come unto them. 

And Moses went up into the mount, 
and a cloud covered the mount. 

And the glory of the Lord abode upon 
mount Sinai, and the cloud covered it 
six days ; and the seventh day he called 
unto Moses out of the midst of the 
cloud. 

And the sight of the glory of the 
Lord was like devouring fire on the top 
of the mount in the eyes of the children 
of Israel, 

And Moses went into the midst of 
the cloud, and gat him up into the 
mount: and Moses was in the mount 
forty days and forty nights. (Exodus 
24: 12-18.) 

And Moses turned, and went down 
from the mount, and the two tables of 
the testimony were in his hand: the ta- 
bles were written on both their sides; 
on the one side and on the other were 
they written. 

And the tables were the work of God, 
and the writing was the writing of God, 
graven upon the tables. (Exodus 32: 
15. 16.) 

And it came to pass, as soon as he 
came nigh unto the camp, that he saw 
the calf, and the dancing: and Moses' 
anger waxed hot, and he cast the tables 
out of his hands, and brake them be- 
neath the mount. (Exodus 32: 19.) 

And the Lord said unto Moses, Hew 
thee two tables of stone like unto the 
first: and I will write upon these tables 
the words that were in the first tables, 
which thou brakest. (Exodus 34: i.) 

And he was there with the Lord for- 



358 



MOSES 



THE COMPREHENSIVE ANALYSIS 



MOSES 



ty days and forty nights ; he did neither 
eat bread, nor drink water. And he 
wrote upon the tables the words of the 
covenant, the ten commandments. 

And it came to pass, when Moses 
came down from mount Sinai with the 
two tables of testimony in Moses' hand, 
when he came down from the mount, 
that Moses wist not that the skin of his 
face shone while he talked with him. 
(Exodus 34: 28, 29.) 

Moses' Sin. 

And the Lord spake unto Moses, say- 
ing, 

Take the rod, and gather thou the 
assembly together, thou and Aaron thy 
brother, and speak ye unto the rock be- 
fore their eyes; and it shall give forth 
his water, and thou shalt bring forth 
to them water out of the rock: so thou 
shalt give the congregation and their 
beasts drink. 

And Moses took the rod from before 
the Lord, as he commanded him. 

And Moses and Aaron gathered the 
congregation together before the rock, 
and he said unto them, Hear now, ye 
rebels; must we fetch you water out of 
this rock? 

And Moses lifted up his hand, and 
with his rod he smote the rock twice: 
and the water came out abundantly, 
and the congregation drank, and their 
beasts also. 

And the Lord spake unto Moses and 
Aaron, Because ye believed me not, to 
sanctify me in the eyes of the children 
of Israel, therefore ye shall not bring 
this congregation into the land which I 
have given them. (Numbers 20 : 7-12. ) 

Told of His Coming Death. 

And the Lord said unto Moses, Get 
thee up into this mount Abarim, and 



see the land which I have given unto 
the children of Lsrael. 

And when thou hast seen it, thou also 
shalt be gathered unto thy people, as 
Aaron thy brother was gathered. 

For ye rebelled against my command- 
ment in the desert of Zin, in the strife 
of the congregation, to sanctify me at 
the water before their eyes: that is the 
water of Meribah in Kadesh in the 
wilderness of Zin. 

And Moses spake unto the Lord, say- 
ing, 

Let the Lord, the God of the spirits 
of all flesh, set a man over the congre- 
gation. 

Which may go out before them, and 
which may go in before them, and 
which may lead them out, and which 
may bring them in ; that the congrega- 
tion of the Lord be not as sheep which 
have no shepherd. 

And the Lord said unto Moses, Take 
thee Joshua the son of Nun, a man in 
whom is the spirit, and lay thine hand 
upon him. (Numbers 27: 12-18.) 

Prophesies Israel's Fate and of Christ. 

Furthermore the Lord was angry 
with me for your sakes, and sware that 
I should not go over Jordan, and that 
I should not go in unto that good land, 
which the Lord thy God giveth thee for 
an inheritance : 

But I must die in this land, I must 
not go over Jordan: but ye shall go 
over, and possess that good land. 

Take heed unto yourselves, lest ye 
forget the covenant of the Lord your 
God, which he made with you, and 
make you a graven image, or the like- 
ness of any thing, which the Lord thy 
God hath forbidden thee. 

For the Lord thy God is a consuming 
fire, even a jealous God. 



359 



MOSES 



THE COMPREHENSIVE ANALYSIS 



MOTHER 



When thou shalt beget children, and 
children's children, and ye shall have 
remained long in the land, and shall 
corrupt yourselves, and make a graven 
image, or the likeness of any thing, and 
shall do evil in the sight of the Lord thy 
God, to provoke him to anger ; 

I call heaven and earth to witness 
against you this day, that ye shall soon 
utterly perish from off the land where- 
unto ye go over Jordan to possess it; 
ye shall not prolong your days upon it, 
but shall utterly be destroyed. 

And the Lord shall scatter you 
among the nations, and ye shall be left 
few in number among the heathen, 
whither the Lord shall lead you. ( Deu- 
teronomy 4: 21-27.) 

And the Lord said unto me. They 
have well spoken that which they have 
spoken. 

I will raise them up a Prophet from 
among their brethren, like unto thee, 
and will put my words in his mouth ; 
and he shall speak unto them all that 
I shall command him. 

And it shall come to pass, that who- 
soever will not hearken unto my words 
which he shall speak in my name, I will 
require it of him. (Deuteronomy 18: 
17-19.) 

Moses' Death. 

And Moses went up from the plains 
of Moab unto the mountain of Nebo, to 
the top of Pisgah, that is over against 
Jericho: and the Lord shewed him all 
the land of Gilead, unto Dan, 

And all Naphtali, and the land of 
Ephraim, and Manasseh, and all the 
land of Judah, unto the utmost sea, 

And the south, and the plain of the 
valley of Jericho, the city of palm trees, 
unto Zoar. 

And the Lord said unto him. This is 



the land which I sware unto Abraham, 
unto Isaac, and unto Jacob, saying, I 
will give it unto thy seed : I have caused 
thee to see it with thine eyes, but thou 
shalt not go over thither. 

So Moses the servant of the Lord 
died there in the land of Moab, accord- 
ing to the word of the Lord. 

And he buried him in a valley in the 
land of Moab, over against Bethpeor: 
but no man knoweth of his sepulchre 
unto this day. (Deuteronomy 34: 
1-6.) 

Seen at the Transfiguration. 

And there appeared unto them Elias 
with Moses : and they were talking with 
Jesus. (Mark 9:4.) 

MOTHER. (See Father, Etc.) 

Moth'er — the female parent. Mother is 
a word strangely alike in a large number of 
languages, showing evidences of a common 
origin and a single primitive form. The 
Israelites gave great respect and veneration 
to mothers, a respect which has been imitated 
by most Christian races and due to woman- 
kind as one of the honors and rewards of 
motherhood. 

REFERENCES. 

Honour thy father and thy mother: 
that thy days may be long upon the 
land which the Lord thy God giveth 
thee. (Exodus 20: 12.) 

My son, hear the instruction of thy 
father, and forsake not the law of thy 
mother. ( Proverbs 1:8.) 

He that wasteth his father, and chas- 
eth away his mother, is a son that caus- 
eth shame, and bringeth reproach. 
(Proverbs 19: 26.) 

Hearken unto thy father that begat 
thee, and despise not thy mother when 
she is old. (Proverbs 23: 22.) 



360 



MOUTH 



THE COMPREHENSIVE ANALYSIS 



MOUTH 



MOUTH. 

Mouth — the opening in the head of all 
types of the animal kingdom through which 
food is taken and from which the sounds of 
the voice issue. We find plenteous references 
to the mouth in Scripture both in a figurative 
and a literal sense. 

REFERENCES. 
Mouth of God. 

And he humbled thee, and suffered 
thee to hunger, and fed thee with man- 
na, which thou knewest not, neither did 
thy fathers know; that he might make 
thee know that man doth not live by 
bread only, but by every word that pro- 
ceedeth out of the mouth of the Lord, 
doth man live. (Deuteronomy 8: 3.) 

But he answered and said, It is writ- 
ten, Man shall not live by bread alone, 
but by every word that proceedeth out 
of the mouth of God. (Matthew 4:4.) 

Mouth of Babes. 

Out of the mouth of babes and suck- 
lings hast thou ordained strength be- 
cause of thine enemies, that thou might- 
est still the enemy and the avenger. 
(Psalm 8: 2.) 

And said unto him, Hearest thou 
what these say? And Jesus saith unto 
them. Yea; have ye never read. Out of 
the mouth of babes and sucklings thou 
hast perfected praise f (Matthew 21: 
16.) 

Mouth of the Wicked. 

But the king shall rejoice in God; 
every one that sweareth by him shall 
glory : but the mouth of them that speak 
lies shall be stopped. (Psalm 63: 11.) 

The righteous shall see it, and re- 
joice: and all iniquity shall stop her 
mouth. (Psalm 107: 42.) 

For the mouth of the wicked and the 
mouth of the deceitful are opened 



against me; they have spoken against 
me with a lying tongue. (Psalm 109: 

2.) 

Put away from thee a froward 
mouth, and perverse lips put far from 
thee. (Proverbs 4: 24.) 

A naughty person, a wicked man, 
walketh with a froward mouth. (Prov- 
erbs 6: 12.) 

An ungodly witness scorneth judg- 
ment : and the mouth of the wicked de- 
voureth iniquity. (Proverbs 19: 28.) 

Now we know that what things so- 
ever the law saith, it saith to them who 
are under the law: that every mouth 
may be stopped, and all the world may 
become guilty before God. (Romans 
3: 19-) 

Mouth of the Righteous. 

The mouth of the righteous speaketh 
wisdom, and his tongue talketh of judg- 
ment. (Psalm 37: 30.) 

The mouth of the just bringeth forth 
wisdom: but the froward tongue shall 
be cut out. (Proverbs 10: 31.) 

The words of a wise man's mouth 
are gracious; but the lips of a fool will 
swallow up himself. (Ecclesiastes 10: 
12.) 

Mouth of the Fool. 

In the mouth of the foolish is a rod 
of pride: but the lips of the wise shall 
preserve them. (Proverbs 14: 3.) 

The tongue of the wise useth knowl- 
edge aright: but the mouth of fools 
poureth out foolishness. (Proverbs 

15:3-) 

A fool's mouth is his destruction, and 

his lips are the snare of his soul. 

(Proverbs 18: 7.) 

The legs of the lame are not equal: 

so is a parable in the mouth of fools. 

(Proverbs 26: 7.) 



361 



MURDER 



THE COMPREHENSIVE ANALYSIS 



MUSIC 



MURDER. 

Mur'der — the malicious killing of a hu- 
man being. In all times and in all ages the 
offense of murder has been an outrage upon 
God as the destruction of a thing made in 
His likeness as well as an offense to man in 
the taking off of a member of society. Kill- 
ings done in accident or in the defense of life 
are not to be regarded as murders, although 
many of the ancient races did not so distin- 
guish, and permitted blood-revenge for them 
the same as for actual murder. The command 
of God regarding the shedding of human 
blood is very explicit. No matter what the 
conditions the killing of a human being, ex- 
cept in accident or through actual defense of 
life, is murder. In recent years there has 
sprung up a theory that under certain cir- 
cumstances killings are not to be classed as 
murder, but instead are given some euphoni- 
ous name, such as "justifiable homicide" or 
the like. The theory, however, is without the 
light of clear logic and reason and by no 
means in consonance with the teaching of 
God's word. 

REFERENCES. 

The murderer rising with the Hght 
killeth the poor and needy, and in the 
night is as a thiei. (Job 24: 14.) 

He sitteth in the lurking places of 
the villages: in the secret places doth 
he murder the innocent: his eyes are 
privily set against the poor. (Psalm 
10:8.) 

And surely your blood of your lives 
will I require: at the hand of every 
beast will I require it, and at the hand 
of man; at the hand of every man's 
brother will I require the life of man. 

Whoso sheddeth man's blood, by man 
shall his blood be shed : for in the image 
of God made he man. (Genesis 9: 

5, 6.) 

He that smiteth a man, so that he die, 
shall be surely put to death. (Exodus 
21 : 12.) 

But if a man come presumptuously 
upon his neighbour, to slay him with 



guile ; thou shalt take him from mine al- 
tar, that he may die. (Exodus 21 : 14.) 
Thou shalt not kill. (Deuteronomy 

Cursed be he that smiteth his neigh- 
bour secretly: and all the people shall 
say, Amen, 

Cursed be he that taketh reward to 
slay an innocent person: and all the 
people shall say, Amen. (Deuterono- 
my 27: 24-25.) 

Whosoever hateth his brother is a 
murderer: and ye know that no mur- 
derer hath eternal life abiding in him. 
(I John 3: 15.) 

MUSIC. 

Mu'sic — the science and art of tones and 
pleasing sounds arranged in melody or har- 
mony and melody combined. According to 
the Bible the first record of music is refer- 
ence to Jubal, a descendant of Cain. Jubal 
is said to have invented certain musical in- 
struments, and the art in a rude form proba- 
bly existed prior to his time. His inventions 
were not the harp and the organ as we know 
them, but what was known to the ancients as 
the lyre and the Pandean pipes, the modern 
evolutions of which are the first-named in- 
struments — that is, harp and organ. Music 
was used socially from a very early date. The 
same is probably true with relation to it as an 
accompaniment to religious services. David, 
we know, was a musician, and music was used 
in the religious services and worship of 
God by his people almost from the earliest 
times. The names given to the instruments 
of David's time are not, however, the names 
by which the Jews knew them, but those 
which, in the minds of the Bible translators, 
best fitted the Jewish words. Religion has 
inspired some of the grandest of musical com- 
positions, notably the majestic oratorios of 
Handel, all of which are on sacred subjects. 

REFERENCES. 

And his brother's name was Jubal: 
he was the father of all such as handle 
the harp and organ. (Genesis 4: 21.) 



362 



MYSTERY 



THE COMPREHENSIVE ANALYSIS 



MYSTERY 



Praise the Lord with harp : sing unto 
him with the psaltery and an instru- 
ment of ten strings. 

Sing unto him a new song ; play skil- 
fully with a loud noise. (Psalm 33: 

2, 3;) 

Sing aloud unto God our strength: 
make a joyful noise unto the God of 
Jacob. 

Take a psalm, and bring hither the 
timbrel, the pleasant harp with the 
psaltery. 

Blow up the trumpet in the new 
moon, in the time appointed, on our 
solemn feast day. (Psalm 81 : 1-3.) 

Make a joyful noise unto the Lord, 
all the earth: make a loud noise, and 
rejoice, and sing praise. 

Sing unto the Lord with the harp; 
with the harp, and the voice of a psalm. 

With trumpets and sound of cornet 
make a joyful noise before the Lord, 
the King. (Psalm 98: 4-6.) 

Sing unto him, sing psalms unto 
him ; talk ye of all his wondrous works. 
(Psalm 105 : 2.) 

Speaking to yourselves in psalms and 
hymns and spiritual songs, singing and 
making melody in your heart to the 
Lord. (Ephesians 5: 19.) 

Let the word of Christ dwell in you 
richly in all wisdom; teaching and ad- 
monishing one another in psalms and 
hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Co- 
lossians 3: 16.) 

MYSTERY. 

Mys'ter-y — specifically, something that is 
beyond ordinary or human comprehension ; 
something that has not been or cannot be ex- 
plained. The word was used in the religious 
sense to tell of things that had been hidden, 
but were then revealed. It is still (and bet- 
ter) used to describe things which we are un- 
able, by reason of our limited knowledge and 



understanding, to comprehend or explain. 
There are mysteries concerning life and death 
and God which God is not yet willing we 
should understand, and which may not be re- 
vealed to us until the last day. 

REFERENCES. 

Mystery of the Kingdom of God. 

Made Known by Christ: 

And he said unto them. Unto you it is 
given to knoiv the mystery of the king- 
dom of God: hut unto them that are 
without, all these things are done in 
parables: 

That seeing they may see, and not 
perceive; and hearing they may hear, 
and not understand ; lest at any time 
they should be converted, and their sins 
should be forgiven them. (Mark 4: 
II.) 

Having made known unto us the 
mystery of his will, according to his 
good pleasure which he hath purposed 
in himself: 

That in the dispensation of the ful- 
ness of times he might gather together 
in one all things in Christ, both which 
are in heaven, and which are on earth; 
even in him. (Ephesians i: 9, 10.) 

How that by revelation he made 
known unto me the mystery; (as I 
wrote afore in few words, 

Whereby, when ye read, ye may un- 
derstand my knowledge in the mystery 
of Christ) 

Which in other ages was not made 
known unto the sons of men, as it is 
now revealed unto his holy apostles and 
prophets by the Spirit ; 

That the Gentiles should be fellow- 
heirs, and of the same body, and par- 
takers of his promise in Christ by the 
gospel. (Ephesians 3: 3-6. ) 

And without controversy great is the 
mystery of godliness : God was manifest 
in the flesh, justified in the Spirit, seen 



363 



MYSTERY 



THE COMPREHENSIVE ANALYSIS 



NABAL 



of angels, preached unto the Gentiles, 
believed on in the world, received up 
into glory, (i Timothy 3: 16.) 

Made Known to and by Apostles: 
Let a man so account of us, as of the 
ministers of Christ, and stewards of the 
mysteries of God. (i Corinthians 4: 

I.) 

And though I have the gift of proph- 
ecy, and understand all mysteries, and 
all knowledge; and though I have all 
faith, so that I could remove mountains, 
and have not charity, I am nothing. ( i 
Corinthians 13: 2.) 

And for me, that utterance may be 
given unto me, that I may open my 
mouth boldly, to make known the mys- 
tery of the gospel, 

For which I am an ambassador in 
bonds: that. therein I may speak boldly, 
as I ought to speak. (Ephesians 6: 19, 
20.) 

That their hearts might be comfort- 
ed, being knit together in love, and unto 
all riches of the full assurance of un- 
derstanding, to the acknowledgement of 
the mystery of God, and of the Father, 
and of Christ; 

In whom are hid all the treasures of 
wisdom and knowledge. (Colossians 
2: 2,3.) 

Mystery of Raising the Dead. 

Behold, I shew you a mystery; We 
shall not all sleep, but we shall all be 
changed, 

In a moment, 'in the twinkling of an 
eye, at the last trump: for the trumpet 
shall sound, and the dead shall be raised 
incorruptible, and we shall be changed, 
(i Corinthians 15: 51, 52.) 

Mystery of Iniquity. 

For the mystery of iniquity doth al- 
ready work: only he who now letteth 



will let, until he be taken out of the way. 
(2 Thessalonians 2: 7.) 

And upon her forehead was a name 
written, MYSTERY, BABYLON 
THE GREAT, THE MOTHER OF 
HARLOTS AND ABOMINATIONS 
OF THE EARTH. 

And I saw the woman drunken with 
the blood of the saints, and with the 
blood of the martyrs of Jesus : and when 
I saw her, I wondered with great admi- 
ration. 

And the angel said unto me, Where- 
fore didst thou marvel? I will tell thee 
the mystery of the woman, and of the 
beast that carrieth her, which hath the 
seven heads and ten horns. 

The beast that thou sawest was, and 
is not; and shall ascend out of the bot- 
tomless pit, and go into perdition : and 
they that dwell on the earth shall won- 
der, whose names were not written in 
the book of life from the foundation of 
the world, when they behold the beast 
that was, and is not, and yet is. (Reve- 
lation 17: 5-8.) 

NAAMAN. 

Na'a-man — a form of a Hebrew word 
meaning "pleasantness." Naaman was the 
commander of the armies of Damascus and 
a leper. Hearing of the things done by the 
prophet Elisha he journeyed to meet him. 
Elisha declined to see him, but told him to go 
and bathe seven times in the Jordan. Naaman 
was inclined to be angry at what he consid- 
ered foolishness, but obeyed and was cured. 
The cure resulted in his conversion to the re- 
ligion of the true God. 

Reference. — 2 Kings 5. 

NABAL. (See Abigail.) 

Na'bal — a form of a Hebrew word mean- 
ing "stupid" or "foolish." Nabal was a 
wealthy farmer and stock-raiser living in 
Judah, but a man of harsh and forbidding 
nature. David sent to him to requisition pro- 
visions for his men, who had been protecting 



I 



364 



NABOTH 



THE COMPREHENSIVE ANALYSIS 



NAME 



Nabal's property. Nabal refused angrily and 
witli insolence, whereupon David set out to 
punish him. Nabal's wife, Abigail, met 
David, and by tact and good sense averted his 
anger. When she told her husband of the 
dangler he had been in, he had what seems to 
have been a stroke of apoplexy and died. 
David was so impressed with Abigail that he 
made her his wife. The incident occurred 
about B.C. 1061. 

Reference. — i Samuel 25. 

NABOTH. 

Na'both — a form of a Hebrew word 
meaning "fruit." Naboth was the proprietor 
of a rich vineyard near Jezreel, which ad- 
joined the palace of King Ahab, who coveted 
the ground. His wicked wife, Jezebel, plot- 
ted to get it for him, and falsely accused Na- 
both of blasphemy, and had him stoned to 
death, his estates thus becoming confiscate to 
the crown. For the act Elijah pronounced 
a terrible curse upon Ahab and his house, all 
of which was fulfilled. 

References. — i Kings 21 ; 2 Kings 9. 

NAHUM. 

Na'hum — a form of a Hebrew word jmean- 
ing "consolation." Nahum was one of the 
minor prophets. He lived about 735 B.C. 
His literary style is most elegant. 

Reference. — The book of Nahum. 

NAME. 

Name — the word or title by which a per- 
son, place, or thing is known. In the Bible 
we find great stress laid upon names. Almost 
always they give us some insight into the char- 
acter of the person bearing them or a clue to 
his or her origin. In several instances we find 
a change of name in Older to more fittingly 
describe the person or to show an altered con- 
dition. The Bible also instructs us to vener- 
ate the name of God and Christ. The value 
of a good name — that is, a good character — 
is also pointed out. 

REFERENCES. 
The Name of God. 

And I appeared unto Abraham, unto 
Isaac, and unto Jacob, by the name of 



God Almighty ; but by my name JEHO- 
VAH was I not known to them. (Ex- 
odus 6:3.) 

That men may know that thou, whose 
name alone is JEHOVAH, art the 
Most High over all the earth. (Psalm 
83:18.) 

Honor Due to Name of God. 

Thou shalt not take the name of the 
Lord thy God in vain : for the Lord will 
not hold him guiltless that taketh his 
name in vain. (Exodus 20: 7.) 

If thou wilt not observe to do all the 
words of this law that are written in 
this book, that thou mayest fear this 
glorious and fearful name, THE 
LORD THY GOD. ( Exodus 28 : 58. ) 

O magnify the Lord with me and let 
us exalt his name together. (Psalm 34: 

3.) 

His name shall endure for ever : his 

name shall be continued as long as the 

sun: and men shall be blessed in him: 

all nations shall call him blessed. 

(Psalm 72: 17.) 

He sent redemption unto his people: 
he hath commanded his covenant for 
ever: holy and reverend is his name. 
(Psalm III : 9.) 

For all people will walk every one in 
the name of his god, and we will walk 
in the name of the Lord our God for 
ever and ever. (Micah 4: 5.) 

Let as many servants as are under 
the yoke count their own masters wor- 
thy of all honour, that the name of God 
and his doctrine be not blasphemed, 
(i Timothy 6: i.) 

Prayer in Name of Christ. 

And zvhatsoever ye shall ask in my 
name, that will I do, that the Father 
may be glorified in the Son. 

If ye shall ask any thing in my name, 
I zvill do it. (John 14: 13, 14.) 



365 



NAME 



THE COMPREHENSIVE ANALYSIS 



NAME 



And in that day ye shall ask me 
nothing. Verily, verily, I say unto you, 
Whatsoever ye shall ask the Father in 
my name, he will give it you. 

Hitherto have ye asked nothing in 
my name: ask, and ye shall receive, that 
your joy may he full. (John i6: 23, 
24.) 

Giving thanks always for all things 
unto God, and the Father, in the Name 
of our Lord Jesus Christ. (Ephesians 
5: 20.) 

And whatsoever ye do in word or 
deed, do all in the Name of the Lord 
Jesus, giving thanks to God and the 
Father, by him. (Colossians 3: 17.) 

By him therefore let us offer the sac- 
rifice of praise to God continually, that 
is, the fruit of our lips, giving thanks 
to his Name. (Hebrews 13: 15.) 

Miracles in Christ's Name. 

Then Peter said. Silver and gold 
have I none, but such as I have, give 
I thee: In the Name of Jesus Christ of 
Nazareth, rise up and walk, (Acts 3: 
6.) 

Be it known unto you all, and to all 
the people of Israel, that by the Name 
of Jesus Christ of Nazareth, whom ye 
crucified, whom God raised from the 
dead, even by him, doth thi^ man stand 
here before you, whole. (Acts 4: 10.) 

Then certain of the vagabond Jews, 
exorcists, took upon them to call over 
them which had evil spirits the Name 
of the Lord Jesus, saying. We adjure 
you by Jesus whom Paul preacheth. 

And there were seven sons of one 
Sceva, a Jew, and chief of the Priests, 
which did so. 

And the evil spirit answered, and 
said, Jesus I know, and Paul I know, 
but who are ye? 

And the man in whom the evil spirit 



was, leapt on them, and overcame them, 
and prevailed against them, so that they 
fled out of that house naked and wound- 
ed. (Acts 19: 13-16.) 

Value of Good Name. 

A good name is rather to be chosen 
than great riches, and loving favour 
rather than silver and gold. (Proverbs 
22: I.) 

A good name is better than precious 
ointment; and the day of death than 
the day of one's birth. ( Ecclesiastes 
7:1.) 

Names Changed. 

Neither shall thy name any more be 
called Abram, but thy name shall be 
Abraham ; for a father of many nations 
have I made thee. (Genesis 17: 5.) 

And God said unto Abraham, As for 
Sarai thy wife, thou shalt not call her 
name Sarai, but Sarah shall her name 
be. (Genesis 17: 15.) 

And he said, Thy name shall be called 
no more Jacob, but Israel: for as a 
prince hast thou power with God and 
with men, and hast prevailed. (Gen- 
esis 32 : 28.) 

And David comforted Bathsheba his 
wife, and went in unto her, and lay 
with her: and she bare a son, and he 
called his name Solomon : and the Lord 
loved him. 

And he sent by the hand of Nathan 
the prophet ; and he called his name Jed- 
idiah, because of the Lord. (2 Samuel 
12: 24, 25.) 

Unto whom the prince of the eunuchs 
gave names: for he gave unto Daniel 
the name of Belteshazzar ; and to Han- 
aniah, of Shadrach; and to Mishael, of 
Meshach; and to Azariah, of Abedne- 
go. (Daniel 1:7.) 

And Simon he surnamed Peter; 



366 



NAOMI 



THE COMPREHENSIVE ANALYSIS Nebuchadnezzar 



And James the son of Zebedee, and 
John the brother of James ; and he sur- 
named them Boanerges, which is, The 
sons of thunder. (Mark 3: 16, 17.) 

Then Saul, (who also is called Paul,) 
filled with the Holy Ghost, set his eyes 
on him. ( Acts 13: 9. ) 

NAOMI. (See Ruth.) 

Na-o'mi — a form of a Hebrew word mean- 
ing "my pleasantness and delight." Wife of 
Elimelech and mother-in-law of Ruth. 

NAPHTALI. 

Naph'ta-li — a form of a Hebrew word 
meaning "my wrestling." Naphtali was the 
sixth son of Jacob. The Hebrew tribe of 
Naphtali was descended from him. The men 
of Naphtali were noted for the readiness with 
which they responded to the national call to 
arms. 

NATHAN. 

Na'than — a form of a Hebrew word 
meaning "gift" or "given." Nathan was a 
Hebrew prophet who lived in the times of 
David and Solomon. His first appearance of 
importance is with regard to the unauthorized 
approval he gave to David's plan for the 
building of the Temple, an approval which 
finally he had to retract. Later we find him 
reproving David for his sin in the case of 
Bath-sheba and Uriah. He probably brought 
up Solomon under his care. He died some 
time in Solomon's reign. 

References. — 2 Samuel 7 : 12 ; i Kings i ; 
I Chronicles 29; 2 Chronicles 9. 

NATHANAEL. 

Na-than'a-el — a form of a Hebrew word 
meaning "given of God." Nathanael was one 
of the Twelve. He was from Cana of Gali- 
lee, and the man who spoke the famous 
words, "Can any good thing come out of 
Nazareth?" when spoken to by Philip regard- 
ing Jesus. But he accepted the Saviour and 
appears to have suffered martyrdom for him. 

References. — John i : 45 ; John 21:2. 



NAZARETH. (See Jesus.) 

Naz'a-reth — a form of a Hebrew word 
meaning (probably) "tlie branch." Nazareth 
was the name of a small Galilean town noted 
because of the fact that Jesus spent the great- 
er part of his life there and received its name 
as a part of His own. The place is not men- 
tioned in the Old Testament. It seems to 
have been held in contempt by the Jerusalem 
Jews. This was for several reasons. Galilee 
was regarded as low, provincial, uncultured, 
and of little repute by the Jews in and around 
the royal city. Nazareth itself had gotten a 
bad name by reason of the somewhat turbu- 
lent nature of its people, who were nothing 
loath to show their contempt for the Jeru- 
salem Jews, who groaned under the weight of 
the Roman rule, while the Galileans rejoiced 
in a certain amount of independence due to 
their remoteness. The town is still in ex- 
istence and is rather prettier in a simple way 
than other towns of Palestine. The inhab- 
itants are farmers or stock-raisers, or small 
artisans or tradesmen. 

NEBUCHADNEZZAR. (See Babylon, Dan- 
iel.) 

Neb-u-chad-nez'zar — a Hebrew form of 
a Chaldee proper name or name-phrase, prob- 
ably meaning "Nebo, prince of the gods." 
Nebuchadnezzar was the son of Nabopolassar, 
under whom the Babylonian empire was 
brought into concrete shape. He was born 
about 630 B.C., ascended the throne on the 
death of his father in 610 B.C., and reigned 
about forty years. He figures very promi- 
nently in the Bible. While still only the 
crown prince he invaded Judah and subdued 
it, carrying Jehoiakim, the king, away cap- 
tive, along with many others. His elevation 
to the throne followed immediately. He re- 
stored Jehoiakim to his kingdom under prom- 
ise of tribute, but in order to put down Judah's 
rebellions made several campaigns toward 
Jerusalem, in the last of which he plundered 
the Temple, and left it to be almost destro}^ed 
by his chief general. Among the Hebrew 
captives of his first visit was Daniel, and to 
him Nebuchadnezzar showed special favor, 
rising to be the king's first minister. He ele- 
vated his realm to very great splendor and 
beautified Babylon — already magnificent^ 



367 



NEHEMIAH 



THE COMPREHENSIVE ANALYSIS 



NEIGHBORS 



with many wonderful buildings, temples, and 
palaces. For his queen, Amytis, he built a 
huge series of hanging gardens, which have 
been classed among the wonders of the world. 
They were made to imitate the splendid and 
flowery groves of her native country. Media. 
Exalted beyond measure by his power and 
pride, Nebuchadnezzar was punished by God, 
who sent to him a most awful disease. It 
lasted for seven years, and while possessed by 
it he ran around on all fours like a dog, living 
on bones and offal and grasses, and sleeping 
naked in the open — indeed, reverting to a state 
of complete animalism. The disease is not 
unknown to modern physicians. It is a very 
rare form of mania. 

References. — Daniel 2, 3, 4, etc. 



NEHEMIAH. 

Ne-he-mi'ah — a form of a Hebrew word 
meaning "comforted of Jehovah." Nehemiah 
was a noted Jewish prophet and patriot. He 
lived about 470-400 B.C. He seems to have 
been of the royal house of Judah and one of 
the members of the Captivity. He had a po- 
sition as cupbearer to the Persian monarch, 
Artaxerxes Longimanus, and succeeded in 
getting his master to send him back to Pales- 
tine to rebuild Jerusalem. He did a part of 
this work, but the most important thing he 
did was to reerect the city wall and set on 
foot many reforms among the people that still 
lived in the ancient Hebrew capital. He was 
twice governor of Jerusalem, and also wrote 
the book that bears his name. He died at a 
very advanced age. 

Reference. — Book of Nehemiah. 



NEIGHBORS. (See Fellowship.) 

Neigh'bors — persons who are members of 
the same community and live close to each 
other. This is the strict and literal meaning 
of the word, but Jesus gave it a much wider 
and broader definition when he included the 
whole world as neighbors, and illustrated it 
by the parable of the good Samaritan. Thus 
it is that Christianity has as one of its funda- 
mentals the brotherhood of man, and as one 
of its most sublime tenets the loving of thy 
neighbor as thyself. 



REFERENCES. 

Thou shalt not bear false witness 
against thy neighbour. 

Thou shalt not covet thy neighbour's 
house, thou shalt not covet thy neigh- 
bour's wife, nor his manservant, nor his 
maidservant, nor his ox, nor his ass, nor 
any thing that is thy neighbour's. (Ex- 
odus 20: 16, 17.) 

Thou shalt not avenge, nor bear any 
grudge against the children of thy peo- 
ple, but thou shalt love thy neighbour 
as thyself: I am the Lord. (Leviticus 
19: 18.) 

Cursed be he that removeth his 
neighbour's landmark: and all the peo- 
ple shall say, Amen. (Deuteronomy 
27: 17.) 

Say not unto thy neighbour, Go, and 
come again, and to-morrow I will give; 
when thou hast it by thee. (Proverbs 
3:28.) 

Be not a witness against thy neigh- 
bour without cause; and deceive not 
with thy lips. 

Say not, I will do so to him as he hath 
done to me: I will render to the man 
according to his work. (Proverbs 24: 
28, 29.) 

Go not forth hastily to strive, lest 
thou know not what to do in the end 
thereof, when thy neighbour hath put 
thee to shame. (Proverbs 25: 8.) 

Withdraw thy foot from thy neigh- 
bour's house; lest he be weary of thee, 
and so hate thee. 

A man that beareth false witness 
against his neighbour is a maul, and a 
sword, and a sharp arrow. (Proverbs 
25: 17, 18.) 

And the second is like, namely this. 
Thou shalt love thy neighbour as thy- 
self. There is none other command- 
ment greater than these. 

And the scribe said unto him, Well, 



368 



NICODEMUS 



THE COMPREHENSIVE ANALYSIS 



NINEVEH 



Master, thou hast said the truth: for 
there is one God- and there is none 
other but he : 

And to love him with all the heart, 
and with all the understanding, and 
with all the soul, and with all the 
strength, and to love his neighbour as 
himself, is more than all whole burnt 
offerings and sacrifices. 

And when Jesus saw that he an- 
swered discreetly, he said unto him, 
Thou art not far from the kingdom of 
God. And no man after that durst ask 
him any question. (Mark 12: 31-34.) 

For this. Thou shalt not commit adul- 
tery, Thou shalt not kill. Thou shalt not 
steal. Thou shalt not bear false witness, 
Thou shalt not covet; and if there be 
any other commandment, it is briefly 
comprehended in this saying, namely, 
Thou shalt love thy neighbour as thy- 
self. 

Love worketh no ill to his neighbour : 
therefore love is the fulfilling of the 
law. (Romans 13: 9, 10.) 

For all the law is fulfilled in one word, 
even in this ; Thou shalt love thy neigh- 
bour as thyself. 

But if ye bite and devour one anoth- 
er, take heed that ve be not consumed 
one of another. (Galatians 5: 14.) 

If ye fulfil the royal law, according 
to the Scripture, Thou shalt love thy 
neighbour as thyself, ye do well. 
(James 2:8.) 

NICODEMUS. 

Nic'o-de'mus — a word of somewhat un- 
certain origin, but probably from a Greek 
word meaning "conqueror of the people." 
Nicodemus was a wealthy Jew, a Pharisee 
and a member of the Sanhedrin. He was 
impressed by Jesus' teachings, but being 
afraid to seek Him openly, paid a visit by 
night, receiving instructions from the Master. 
He aided Joseph of Arimathea to bury the 



crucified Lord. Tradition says that later he 
openly avowed himself a follower of Christ, 
but there is no evidence to support this. 
References. — John 3, 7, and 19. 

NIGHT. (See Day.) 

Night — the opposite of day ; used often 
in the Scripture in a figurative sense to ex- 
press darkness of the spiritual understanding. 

REFERENCES. 

And God called the light Day, and 
the darkness he called Night: and the 
evening and the morning were the first 
day. (Genesis 1:5.) 

Day unto day uttereth speech, and 
night unto night sheweth knowledge. 
(Psalm 19: 2.) 

/ must work the works of him that 
sent me, while it is day: the night com- 
eth, zvhen no man can work. (John 
9: 4-) 

The night is far spent, the day is at 
hand : let us therefore cast off the works 
of darkness, and let us put on the ar- 
mour of light. (Romans 13: 12.) 

Ye are all the children of light, and 
the children of the day: we are not of 
the night nor of darkness. 

Therefore let us not sleep, as do oth- 
ers ; but let us watch and be sober. 

For they that sleep, sleep in the 
night; and they that be drunken are 
drunken in the night. (i Thessa- 
lonians 5:5.) 

And the gates of it shall not be shut 
at all by day : for there shall be no night 
there. (Revelation 21: 25.) 

Thy sun shall no more go down; 
neither shall thy moon withdraw itself : 
for the Lord shall be thine everlasting 
light, and the days of thy mourning 
shall be ended. (Isaiah 60: 20.) 

NINEVEH. (See Assyria, Babylon.) 

Nin'e-veh — a Chaldee - Hebrew word 
meaning "the dwelling of Ninus." Nineveh 



24 



369 



NOAH 



THE COMPREHENSIVE ANALYSIS 



NOAH 



was one of the greatest cities of the ancient 
world; to-day naught remains of it but some 
scattered heaps or mounds, not even the ruins 
of buildings being left to show traces of that 
which was once the queen city of the world. 
It was a city of vastnesses of all sorts, vast 
buildings, vast wealth, vast power, vast sins, 
vast licentiousness, and vast evil, and, as was 
prophecied, it has been wiped utterly from 
the face of the earth. 

Researches show that Nineveh must have 
been founded at least 2,500 years before Christ 
and probably earlier. It originally was a col- 
ony established by the Babylonians (probably 
under that Asshur, who became the founder 
of the Assyrian kingdom). As the Assyrian 
monarchy grew, so did Nineveh, which the 
kings made their capital. Finally it became 
greater than its mother city, and at one time 
waged such successful war against it that 
Babylon and the Babylonian empire for a 
time became a subject state. But like Baby- 
lon, it fell a victim to the Persian conqueror 
and then to the Greeks and Romans. 

Of its wickednesses we have plenty of evi- 
dence throughout the Bible. Its men were 
bold, cruel, warlike, and grasping ; its women 
licentious and evil. In Jonah we learn a lit- 
tle of the badness of the place. 

At its zenith of wealth and power the place 
was of enormous extent, equal in size to any 
of the great capitals of the modern world. 
One old historian tells us that its walls were 
no less than 72 miles in circumference or per- 
imeter. The same writer says they were 100 
feet high and wide enough for three war 
chariots to drive abreast, and that there were 
1,500 towers around them. Under Sargon, 
Shalmaneser, and Tiglath-Pileser, its most 
famous kings, its treasure-houses and palaces 
were full of the plunder of the then known 
world. 

NOAH. (See Flood.) 

No'ah — a form of a Hebrew word mean- 
ing "rest" or "quiet." Noah's place in the 
Bible is familiar to every reader or student 
of the Book. Of his early history we have 
little or no knowledge save that he was the 
son of the second Lamech and the tenth in 
line from Adam. Genesis tells us of the 
wrath of God against mankind for wicked- 



ness and God's intention to save Noah and 
his family and certain specimens of animal 
life in order to populate the world after vent- 
ing His wrath by destroying man by a vast 
flood. Noah, following the divine command, 
built an ark and went into it with his family 
and the animals, thus passing unscathed 
through the flood which raged. Noah's first 
act, after reaching dry land again, was to of- 
fer thankful sacrifices to God. His sons, 
Shem, Ham, and Japhet, became the fathers 
of the new human race. 

REFERENCES. 

And Lamech lived a hundred eighty 
and two years, and begat a son : 

And he called his name Noah, say- 
ing, This same shall comfort us con- 
cerning our work and toil of our hands, 
because of the ground which the Lord 
hath cursed. (Genesis 5 : 28, 29.) 

And the Lord said, I will destroy 
man whom I have created from the 
face of the earth; both man and beast, 
and the creeping thing, and the fowls 
of the air; for it repenteth me that I 
have made them. 

But Noah found grace in the eyes of 
the Lord. 

These are the generations of Noah: 
Noah was a just man and perfect in his 
generations, and Noah walked with 
God. 

And Noah begat three sons, Shem, 
Ham, and Japheth. 

The earth also was corrupt before 
God; and the earth was filled with vio- 
lence. 

And God looked upon the earth, and 
behold, it was corrupt ; for all flesh had 
corrupted his way upon the earth. 

And God said unto Noah, The end of 
all flesh is come before me ; for the earth 
is filled with violence through them; 
and behold, I will destroy them with 
the earth. 

Make thee an ark of gopher wood; 



370 



NOAH 



THE COMPREHENSIVE ANALYSIS 



OATH 



rooms shalt thou make in the ark, and 
shalt pitch it within and without with 
pitch. (Genesis 6: 7-14.) 

And the Lord said unto Noah, Come 
thou and all thy house into the ark ; for 
thee have I seen righteous before me 
in this generation. 

Of every clean beast thou shalt take 
to thee by sevens, the male and his fe- 
male: and of beasts that are not clean 
by two, the male and his female. 

Of fowls also of the air by sevens, 
the male and the female; to keep seed 
alive upon the face of all the earth. 
(Genesis 7:1-3,) 

And Noah was six hundred years old 
when the flood of waters was upon the 
earth. 

And Noah went in, and his sons, and 
his wife, and his sons' wives with him, 
into the ark, because of the waters of 
the flood. (Genesis 7: 6, 7.) 

And in the second month, on the sev- 
en and twentieth day of the month, was 
the earth dried. 

And God spake unto Noah, saying. 

Go forth of the ark, thou, and thy 
wife, and thy sons, and thy sons' wives 
with thee. 

Bring forth with thee every living 
thing that is with thee, of all flesh, both 
of fowl, and of cattle, and of every 
creeping thing that creepeth upon the 
earth; that they may breed abundantly 
in the earth, and be fruitful, and multi- 
ply upon the earth. 

' And Noah went forth, and his sons, 
and his wife, and his sons' wives with 
him: 

Every beast, every creeping thing, 
and every fowl, and whatsoever creep- 
eth upon the earth, after their kinds, 
went forth out of the ark. 

And Noah builded an altar unto the 
Lord; and took of every clean beast, 

37 



and of every clean fowl, and ofi^ered 
burnt offerings on the altar. (Genesis 
8: 14-20.) 

And Noah lived after the flood three 
hundred and fifty years. 

And all the days of Noah were nine 
hundred and fifty years: and he died. 
(Genesis 9: 28, 29.) 

OATH. 

Oath — strictly speaking an appeal to God 
to witness the truth of a statement. Thus 
there are two parts to an oath — tlie human 
declaration and the divine attestation asked 
for by the person declaring-. The sacred 
nature of the act must be apparent, and there- 
fore persons taking- false oaths commit one 
of the most deadly of sins. It is usual to take 
oath upon the Bible, but the Jew, who does 
not recognize the inspired nature of all the 
Scriptures, takes oath only upon the first five 
books, otherwise known as the Pentateuch, 
which are the books of the Law to him. The 
condemnation passed upon the oath by the 
Master during the course of the Sermon on 
the Mount has been regarded as forbidding 
the taking of an oath upon all occasions. A 
single glance at this position should show the 
fallacy of it, and indicate that what the Sav- 
iour had reference to was the indiscriminate 
swearing that went on in His times between 
man and man. That the Saviour meant to 
forbid the judicial oath, or oath in a court 
of law, is unthinkable, for He Himself did not 
hesitate to make oath before the high priest. 
The apostles quite well understood the Mas- 
ter's meaning, for they recognized the oath 
and its nature and used it. (See 2 Corin- 
thians 11: 31 and Galatians i : 20.) 

REFERENCES. 

Christ's Teaching Concerning Oaths. 

Pharisaic Casuistry Denounced: 
Woe unto you, scribes and Pharisees, 
hypocrites! for ye compass sea and land 
to make one proselyte; and when he is 
made, ye make him twofold more the 
child of hell than yourselves. 

Woe unto you, ye blind guides, zvhich 



OATH 



THE COMPREHENSIVE ANALYSIS 



OBEDIENCE 



say, Whosoever shall swear by the 
temple, it is nothing; but whosoever 
shall swear by the gold of the temple, 
he is a debtor! 

Ye fools and blind: for zvhether is 
greater the gold, or the temple that 
sanctiiieth the gold? 

And, Whosoever shall swear by the 
altar, it is nothing; but zvhosoever 
siveareth by the gift that is upon it, he 
is guilty. 

Ye fools and blind; for whether is 
greater, the gift, or the altar that sanc- 
tiiieth the giftf 

Whoso therefore shall swear by the 
altar, sweareth by it, and by all things 
thereon. 

And whoso shall swear by the temple, 
sweareth by it, and by him that dwell- 
eth therein. 

And he that shall swear by heaven, 
sweareth by the throne of God, and by 
him that sitteth thereon. (Matthew 23 : 
15-22.) 

Swearing Forbidden: 

Again, ye have heard that it hath 
been said by them of old time. Thou 
shalt not forswear thyself, but shall 
perform unto the Lord thine oaths: 

But I say unto you. Swear not at all; 
neither by heaven; for it is God's 
throne: 

Nor by the earth; for it is his foot- 
stool: neither by Jerusalem; for it is the 
city of the great King. 

Neither shalt thou swear by thy head, 
because thou canst not make one hair 
white or black. 

But let your communication be. Yea, 
yea; Nay, nay: for whatsoever is more 
than these cometh of evil. (Matthew 

5: 33-37-) 

But above all things, my brethren, 

swear not, neither by heaven, neither 



by the earth, neither by any other oath: 
but let your yea be yea; and your nay, 
nay; lest ye fall into condemnation. 
(James 5: 12.) 

Judicial Oaths: Apostolic Oaths. 

But Jesus held his peace. And the 
high priest answered and said unto him, 
I adjure thee by the living God, that 
thou tell us whether thou be the Christ, 
the Son of God. 

Jesus saith unto him, Thou hast said: 
nevertheless I say unto you. Hereafter 
shall ye see the Son of man sitting on 
the right hand of power, and coming 
iti the clouds of heaven. (Matthew 
26: 63, 64.) 

The God and Father of our Lord 
Jesus Christ, which is blessed for ever- 
more, knoweth that I lie not. (2 Corin- 
thians II : 31.) 

Now the things which I write unto 
you, behold, before God, I lie not. (Ga- 
latians i : 20.) 

I protest by your rejoicing which I 
have in Christ Jesus our Lord, I die 
daily, (i Corinthians 15: 31.) 

Moreover I call God for a record 
upon my soul, that to spare you I came 
not as yet unto Corinth. (2 Corin- 
thians 1 : 23.) 

OBADIAH. 

O-ba-di'ah — a form of a Hebrew word 
meaning "servant of Jehovah." Obadiah was 
the name of several persons mentioned in 
Scripture, the most important of whom is the 
prophet Obadiah. He is supposed to have 
Hved and written about the year 600 B.C. We 
know nothing of his Hfe and have but a frag- 
ment of his work as a prophet. 

Reference. — The book of Obadiah. 

OBEDIENCE. 

O-be'di-ence — the act of conforming to 
the command of a superior out of due regard 



ZV 



OBEDIENCE 



THE COMPREHENSIVE ANALYSIS 



OBEDIENCE 



for his authority. Obedience is one of the 
fundamentals necessary to the Christian life. 
Faith in itself is simply a form of obedience, 
while the more active forms of it are in keep- 
ing the commands of God. For our example 
we have the obedience to God the Father of 
Jesus Christ, God the Son. We can easily 
see in His life passages where the human side 
of Him asserted itself, and where, tempted as 
we are, the human man in Him was put to the 
test. And yet, with what wonderful self- 
effacement He came forth from the trial obe- 
dient even unto death. A sublime illustra- 
tion of this obedience is to be found in His 
prayer in the garden of Gethsemane to have 
the cup of sorrow and death pass from him, 
if it were God's will. We see in this the 
strivings of the man nature against the awful 
agonies He knew he was to undergo on the 
cross. 

REFERENCES. 
Obedience of Christ. 

And he taketh with him Peter and 
James and John, and began to be sore 
amazed, and to be very heavy ; 

And saith unto them, My soul is ex- 
ceeding sorrowful unto death: tarry ye 
here, and watch. 

And he went forward a Httle, and fell 
on the ground, and prayed that, if it 
were possible, the hour might pass from 
him. 

And he said, Ahha, Father, all things 
are possible unto thee; take away this 
cup from me: nevertheless not what I 
will, hut what thou wilt. 

And he cometh, and findeth them 
sleeping, and saith unto Peter, Simon, 
sleepest thouf couldest not thou watch 
one hour? 

Watch ye and pray, lest ye enter into 
temptation. The spirit tridy is ready, 
but the -flesh is weak. 

And again he went away, and 
prayed, and spake the same words. 

And when he returned, he found 
them asleep again, (for their eyes were 



heavy,) neither wist they what to an- 
swer him. 

And he cometh the third time, and 
saith unto them, Sleep on now, and take 
your rest: it is enough, the hour is 
come; behold, the Son of man is be- 
trayed into the hands of sinners. 

Rise up, let us go; lo, he that betray- 
eth me is at hand. (Mark 14: 33-42.) 

For as by one man's disobedience 
many were made sinners: so by the 
obedience of one shall many be made 
righteous. (Romans 5: 19.) 

And being found in fashion as a 
man, he humbled himself, and became 
obedient unto death, even the death of 
the Cross. (Philippians 2:8.) 

Who in the days of his flesh, when 
he had offered up prayers and suppli- 
cations with strong crying and tears 
unto him that was able to save him 
from death, and was heard in that he 
feared ; 

Though he were a Son, yet learned 
he obedience by the things which he suf- 
fered. (Hebrews 5 : 7, 8.) 

Obedience to God Enjoined. 

Now therefore, if ye will obey my 
voice indeed, and keep my covenant, 
then ye shall be a peculiar treasure unto 
me above all people : for all the earth is 
mine. (Exodus 19: 5.) 

Beware of him, and obey his voice, 
provoke him not; for he will not par- 
don your transgressions: for my name 
is in him. 

But if thou shalt indeed obey his 
voice, and do all that I speak; then I 
will be an enemy unto thine enemies, 
and an adversary unto thine adver- 
saries. (Exodus 23: 21, 22.) 

Therefore thou shalt love the Lord 
thy God, and keep his charge, and his 
statutes, and his judgments, and his 



373 



OBEDIENCE 



THE COMPREHENSIVE ANALYSIS 



OBEDIENCE 



commandments, always. (Deuterono- 
my 1 1 : I . ) 

Behold, I set before you this day a 
blessing and a curse: 

A blessing, if ye obey the command- 
ments of the Lord your God which I 
command you this day; 

And a curse, if ye will not obey the 
commandments of the Lord your God, 
but turn aside out of the way which I 
command you this day, to go after oth- 
er gods which ye have not known. 
(Deuteronomy ii: 26-28.) 

If ye be willing and obedient, ye shall 
eat the good of the land: 

But if ye refuse and rebel, ye shall 
be devoured with the sword: for the 
mouth of the Lord hath spoken it. 
(Isaiah i : 19, 20.) 

But this thing commanded I them, 
saying, Obey my voice, and I will be 
your God, and ye shall be my people: 
and walk ye in all the ways that I have 
commanded you, that it may be well 
unto you. (Jeremiah 7: 23.) 

Therefore now amend your ways 
and your doings, and obey the voice of 
the Lord your God; and the Lord will 
repent him of the evil that he hath pro- 
nounced against you. (Jeremiah 26: 

Then Peter and the other Apostles 
answered, and said. We ought to obey 
God rather than men. (Acts 5: 29.) 

But whoso looketh into the perfect 
law of liberty, and continueth therein, 
he being not a forgetful hearer, but a 
doer of the work, this man shall be 
blessed in his deed. (James i: 25.) 

Blessings of Obedience. 

And it shall come to pass, if thou 
shalt hearken diligently unto the voice 
of the Lord thy God, to observe and to 
do all his commandments which I com- 



mand thee this day: that the Lord thy 
God will set thee on high above all na- 
tions of the earth: 

And all these blessings shall come on 
thee, and overtake thee, if thou shalt 
hearken unto the voice of the Lord thy 
God. 

Blessed shalt thou be in the city, and 
blessed shalt thou be in the field. 

Blessed shall be the fruit of thy body, 
and the fruit of thy ground, and the 
fruit of thy cattle, the increase of thy 
kine, and the flocks of thy sheep. 

Blessed shall be thy basket and thy 
store. 

Blessed shalt thou be when thou com- 
est in, and blessed shalt thou be when 
thou goest out. (Deuteronomy 28: 
1-6.) 

Not every one that saith unto me. 
Lord, Lord, shall enter into the king- 
dom of heaven; hut he that doeth the 
will of my Father which is in heaven. 

Many will say to me in that day, 
Lord, Lord, have we not prophesied in 
thy name? and in thy name have cast 
out devils? and in thy name done many 
wonderful works f 

And then will I profess unto them, I 
never knew you: depart from me, ye 
that work iniquity. 

Therefore whosoever heareth these 
sayings of mine, and doeth them, I zvill 
liken him unto a wise man, which built 
his house upon a rock: 

And the rain descended, and the 
-floods came, and the winds blew, and 
heat upon that house; and it fell not: 
for it was founded upon a rock. 

And every one that heareth these 
sayings of mine, and doeth them not, 
shall he likened unto a foolish man, 
zvhich built his house upon the sand: 

And the rain descended, and the 
floods came, and the zvinds blew, and 



374 



OBEDIENCE 



THE COMPREHENSIVE ANALYSIS 



OFFENSE 



beat upon that house, and it fell: and 
great was the fall of it. (Matthew 7: 
21-27.) 

By faith Abraham, when he was 
called to go out into a place which he 
should after receive for an inheritance, 
obeyed; and he went out, not knowing 
whither he went. (Hebrews 11: 8.) 

Seeing ye have purified your souls 
in obeying the truth to the Spirit, unto 
unfeigned love of the brethren : see that 
ye love one another with a pure heart 
fervently, (i Peter i: 22.) 

Blessed are they that do his com- 
mandments, that they may have right 
to the tree of life, and may enter in 
through the gates into the city. (Rev- 
elation 22: 14.) 

Obedience Preferred Before Sacrifice. 

And Samuel said. Hath the Lord as 
great delight in burnt-offerings and 
sacrifices, as in obeying the voice of the 
Lord? Behold, to obey is better than 
sacrifice, and to hearken than the fat of 
rams, (i Samuel 15: 22.) 

Obedience to the Faith. 

For if I have boasted any thing to 
him of you, I am not ashamed; but as 
we spake all things to you in truth, even 
so our boasting which I made before 
Titus, is found a truth. 

And his inward affection is more 
abundant toward you, whilst he remem- 
bereth the obedience of you all, how 
with fear and trembling you received 
him. (2 Corinthians 7: 14, 15.) 

Elect, according to the foreknowl- 
edge of God the Father, through sanc- 
tification of the Spirit unto obedience, 
and sprinkling of the blood of Jesus 
Christ: Grace unto you and peace be 
multiplied, (i Peter 1:2.) 



Domestic and Governmental Obedience. 

Children, obey your parents in the 
Lord: for this is right. (Ephesians 
6: I.) 

Children, obey your parents in all 
things, for this is well pleasing unto the 
Lord. (Colossians 3: 20.) 

To be discreet, chaste, keepers at 
home, good, obedient to their own hus- 
bands, that the word of God be not blas- 
phemed. (Titus 2:5.) 

Servants, be obedient to them that 
are your masters according to the flesh, 
with fear and trembling, in singleness 
of your heart, as unto Christ: 

Not with eyeservice as menpleasers, 
but as the servants of Christ, doing the 
will of God from the heart. (Ephe- 
sians 6: 5, 6.) 

Obey them that have the rule over 
you, and submit yourselves : for they 
watch for your souls, as they that must 
give account, that they may do it with 
joy, and not with grief: for that is un- 
profitable for you. (Hebrews 13: 17.) 

OFFENSE. (See Sin.) 

Of-fense' — the act of offending, either by 
sin or crime, affront or injury. Offense by 
all of the four means given above is indi- 
cated in various passages of Scripture. The 
word is spelled "offence" in Scripture. 

REFERENCES. 

Giving of Offense Deprecated. 

Give none offence, neither to the 
Jews, nor to the Gentiles, nor to the 
Church of God. (i Corinthians 10: 

32.) 

Giving no offence in any thing, that 
the ministry be not blamed. (2 Corin- 
thians 6: 3.) 

That ye may approve things that are 
excellent, that ye may be sincere and 
without offence till the day of Christ. 
(Philippians i : 10.) 



375 



OFFENSE 



THE COMPREHENSIVE ANALYSIS 



OPPRESSION 



Woe Because of Offenses (Sin). 

Woe unto the zvorld because of of- 
fences! for it must needs be that offences 
come; but woe to that man by whom the 
offence cometh! 

Remedies for Offenses. 

If the spirit of the ruler rise up 
against thee, leave not thy place; for 
yielding pacifieth great offences. (Ec- 
clesiastes lo: 4.) 

And if thy right eye offend thee, 
pluck it out, and cast it from thee: for it 
is profitable for thee that one of thy 
members should perish, and not that 
thy whole body should be cast into hell. 

And if thy right hand offend thee, 
cut it off, and cast it from thee: for it is 
profitable for thee that one of thy mem- 
bers should perish, and not that thy 
whole body should be cast into hell. 
(Matthew 5: 29, 30.) 

Wherefore if thy hand or thy foot 
offend thee, cut them off, and cast them 
from thee: it is better for thee to enter 
into life halt or maimed, rather than 
having two hands or tzvo feet to be cast 
into everlasting tire. 

And if thine eye offend thee, pluck it 
out, and cast it from thee: it is better 
for thee to enter into life zvith one eye, 
rather than having two eyes to be cast 
into hell fire. (Matthew 18: 8, 9.) 

And whosoever shall offend one of 
these little ones that believe in me, it is 
better for him that a millstone were 
hanged about his neck, and he were cast 
into the sea. (Mark 9: 42.) 

Now I beseech you, brethren, mark 
them which cause divisions and ofifences 
contrary to the doctrine which ye have 
learned ; and avoid them. 

For they that are such serve not our 
Lord Jesus Christ, but their own belly; 
and by good words and fair speeches 



deceive the hearts of the simple. (Ro- 
mans 16: 17, 18.) 

Christ Delivered for Our Offenses. 

But for us also, to whom it shall be 
imputed, if we believe on him that raised 
up Jesus our Lord from the dead; 

Who was delivered for our offences, 
and was raised again for our justifica- 
tion. (Romans 4: 24, 25.) 

OLIVET OR OLIVES, MOUNT OF. 

Ol'i-vet — another name for the Mount of 
Olives, a range of hills near Jerusalcjn, so 
named because of the large number of olive 
trees which grew upon its slopes. 

OMNIPOTENCE. (See Christ, God.) 

OMNIPRESENCE. (See Christ, God.) 

OMNISCIENCE. (See Christ, God.) 

OPPRESSION. (See Bondage.) 

Op-pres'sion — the act of oppressing ; 
working hardship or injustice upon another 
because of superior strength or power; tyran- 
ny ; unnecessary severity or cruelty. Oppres- 
sion is one of the sins into which mankind 
falls simply because he is mankind and is in- 
clined to show forth his power over such per- 
sons as are weaker than he. The Bible utters 
warnings throughout its length over the need- 
less exercise of tyranny and severity. When 
inclined to oppress those who are weaker than 
we, or who are at our mercy, we should re- 
member the merciful nature of God, who nev- 
er indulges in oppression, although His power 
is so immeasurably greater than ours. 

REFERENCES. 

Thou shalt neither vex a stranger, 
nor oppress him : for ye were strangers 
in the land of Egypt. 

Ye shall not afflict any widow, or fa- 
therless child. 

If thou afflict them in any wise, and 



376 



OPPRESSION 



THE COMPREHENSIVE ANALYSIS 



OPPRESSION 



they cry at aJl unto me, I will surely 
hear their cry; 

And my wrath shall wax hot, and I 
will kill you with the sword; and your 
wives shall be widows, and your chil- 
dren fatherless. (Exodus 22: 21-24.) 

And if thou sell aught unto thy 
neighbour, or buyest aught of thy 
neighbour's hand, ye shall not oppress 
one another. (Leviticus 25 : 14.) 

He shall dwell with thee, even among 
you in that place which he shall choose 
in one of thy gates where it liketh him 
best: thou shalt not oppress him.. (Deu- 
teronomy 23 : 16.) 

Thou shalt not oppress an hired serv- 
ant that is poor and needy, whether he 
be of thy brethren, or of thy strangers 
that are in thy land within thy gates. 
(Deuteronomy 24: 14.) 

For the oppression of the poor, for 
the sighing of the needy, now will I 
arise, saith the Lord; I will set him in 
safety from him that pufifeth at him. 
(Psalm 12: 5.) 

Trust not in oppression, and become 
not vain in robbery: if riches increase, 
set not your heart upon them. (Psalm 
62: 10.) 

So I returned, and considered all the 
oppressions that are done under the 
sun: and behold the tears of such as 
were oppressed, and they had no com- 
forter ; and on the side of their oppress- 
ors there was power; but they had no 
comforter. (Ecclesiastes 4: i.) 

If thou seest the oppression of the 
poor, and violent perverting of judg- 
ment and justice in a province, marvel 
not at the matter : for he that is higher 
than the highest regardeth; and there 
be higher than they. (Ecclesiastes 5: 
8.) 

Learn to do well ; seek judgment, re- 
Heve the oppressed, judge the father- 



less, plead for the widow. (Isaiah 1: 

Wo unto them that decree unright- 
eous decrees, and that write grievous- 
ness which they have prescribed ; 

To turn aside the needy from judg- 
ment, and to take away the right from 
the poor of my people, that widows may 
be their prey, and that they may rob the 
fatherless ! 

And what will ye do in the day of 
visitation, and in the desolation which 
shall come from far? to whom will ye 
flee for help? and where will ye leave 
your glory ? 

Without me they shall bow down un- 
der the prisoners, and they shall fall 
under the slain. For all this his anger 
is not turned away, but his hand is 
stretched out still. (Isaiah 10: 1-4.) 

Is not this the fast that I have 
chosen? to loose the bands of wicked- 
ness, to undo the heavy burdens, and to 
let the oppressed go free, and that ye 
break every yoke ? ( Isaiah 58 : 6. ) 

In thee have they set light by father 
and mother: in the midst of thee have 
they dealt by oppression with the stran- 
ger : in thee have they vexed the father- 
less and the widow. (Ezekiel 22: 7.) 

Wo to them that devise iniquity, and 
work evil upon their beds! when the 
morning is light, they practise it, be- 
cause it is in the power of their hand. 

And they covet fields, and take them 
by violence ; and houses, and take them 
away: so they oppress a man and his 
house, even a man and his heritage. 

Therefore thus saith the Lord; Be- 
hold, against this family do I devise an 
evil, from which ye shall not remove 
your necks ; neither shall ye go haughti- 
ly: for this time is evil. (Micah 2: 

I-3-) 

And I will come near to you to judg- 



377 



ORACLE 



THE COMPREHENSIVE ANALYSIS 



ORDINANCES 



merit: and I will be a swift witness 
against the sorcerers, and against the 
adulterers, and against false swearers, 
and against those that oppress the hire- 
ling in his wages, the widow, and the 
fatherless, and that turn aside the 
stranger from his right, and fear not 
me, saith the Lord of hosts. (Malachi 

3- 5-) 

Behold, the hire of the labourers 

which have reaped down your fields, 

which is of you kept back by fraud, cri- 

eth: and the cries of them which have 

reaped are entered into the ears of the 

Lord of Sabaoth. (James 5:4.) 

ORACLE. 

Or'a-cle — strictly speaking, the answer of 
a god or something reputed to be a god to a 
question propounded by a worshiper. Scrip- 
turally, the word lias a wider meaning. The 
old prophets were called oracles because they 
were the mouthpieces of God, and the Scrip- 
tures are called oracles because they were in- 
spired by God. The sanctuary of the Temple 
was also called the oracle, as the holy of 
holies. 

REFERENCES. 
The Scriptures as Oracles. 

This is he that was in the Church in 
the wilderness with the Angel which 
spake to him in the mount Sina, and 
with our fathers : who received the live- 
ly oracles, to give unto us. (Acts 7: 

38.) 

What advantage then hath the Jew? 
or what profit is there of circumcision? 

Much every way: chiefly, because 
that unto them were committed the Or- 
acles of God. (Romans 3: i, 2.) 

For when for the time ye ought to 
be teachers, ye have need that one teach 
you again which be the first principles 
of the oracles of God; and are become 
such as have need of milk, and not of 
strong meat. (Hebrews 5: 12.) 



If any man speak, let him speak as 
the oracles of God: if any man minis- 
ter, let him do it as of the ability which 
God giveth, that God in all things may 
be glorified through Jesus Christ, to 
whom be praise and dominion for ever 
and ever. Amen, (i Peter 4: 11.) 

ORDER. 

Or'der — regular arrangement ; established 
rule or custom to prevent confusion; also the 
decorum of public assemblages or civil life. 
In various passages the Scriptures point out 
the necessity for order, especially in the wor- 
ship of God and in the churches. 

REFERENCES. 

Let all things be done decently, and 
in order, (i Corinthians 14: 40.) 

For this cause left I thee in Crete, 
that thou shouldest set in order the 
things that are wanting, and ordain 
Elders in every city, as I had appointed 
thee. (Titus 1:5.) 

ORDINANCES. 

Or'"di-nanc-es — ecclesiastical rites and 
ceremonies. The ordinances are certain in- 
stitutions of divine order and authority re- 
lating to the worship of God. They may be 
named as (i) Baptism; (2) The Lord's Sup- 
per; (3) public ministry or preaching or read- 
ing the word; (4) hearing the gospel; (5) 
prayer; (6) singing of psalms and hymns; 
(7) fasting; (8) solemn thanksgivings. Some 
denominations do not recognize all of the 
above as essential ordinances, holding that 
only the Lord's Supper and Baptism are ordi- 
nances in the complete sense of the word. 
Still other denominations hold that one or two 
institutions other than the first two are ordi- 
nances. Scriptural authority for the above- 
named will be found below. 

REFERENCES. 

Baptism. 

Go ye therefore, and teach all na- 
tions, baptising them in the name of the 



378 



ORDINANCES 



THE COMPREHENSIVE ANALYSIS 



ORDINATION 



Father, and of the Son, and of the Holy 
Ghost. (Matthew 28: 19.) 

The Lord's Supper. 

And he took the cup, and gave thanks 
and said, Take this, and divide it among 
yourselves: 

For I say unto you, I zvill not drink 
of the fruit of the vine, until the king- 
dom of God shall come. 

And he took bread, and gave thanks, 
and brake it, and gave unto them, say- 
ing, This is my body which is given for 
you: this do in remembrance of me. 

Likewise also the cup after supper, 
saying, This cup is the new testament 
in my blood, which is shed for you. 
(Luke 22: 17-20.) 

Public Ministry. 

And he said unto them. Go ye into 
all the zvorld, and preach the gospel to 
every creature. (Mark 16: 15.) 

Hearing the Gospel. 

// any man have ears to hear, let him 
hear. (Mark 4: 23.) 

Public Prayer. 

After this manner therefore pray ye: 
Our Father which art in heaven, Hal- 
lowed be thy name. 

Thy kingdom come. Thy zvill be 
done in earth, as it is in heaven. 

Give us this day our daily bread. 

And forgive us our debts, as zve for- 
give our debtors. 

And lead us not into temptation, but 
deliver us from evil: For thine is the 
kingdom, and the pozver, and the glory, 
for ever. Amen. (Matthew 6: 9-13.) 

Singing of Psalms. 

Let the word of Christ dwell in you 
richly in all wisdom; teaching and ad- 



monishing one another in psalms and 
hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Co- 
lossians 3: 16.) 

Fasting. 

Blessed are they zvhich do hunger 
and thirst after righteousness: for they 
shall be tilled. (Matthew 5:6.) 

And Jesus said unto them, Can the 
children of the bridechamber mourn, as 
long as the bridegroom is zvith themf 
but the days zvill come, when the bride- 
groom shall be taken from them, and 
then shall they fast. (Matthew 9: 15.) 

Solemn Thanksgiving. 

In every thing give thanks : for this 
is the will of God in Christ Jesus con- 
cerning you. (i Thessalonians 5 : 18.) 

ORDINATION. 

Or'di-na'tion — the act or state of being 
ordained or ordered, constituted, or set apart, 
as for the ministry or the diaconate. Ordi- 
nation is the setting forth to the world the 
right of the ordained person to officiate as a 
minister of the gospel and to practice and 
celebrate those ordinances that God, in His 
wisdom, saw fit to establish for the main- 
tenance of His Church. It is a time of in- 
tense solemnity, for after the ceremony has 
been performed the ordained one has become 
a special servant and minister of God, in a 
different and more responsible relation to the 
Master than the ordinary human being. 

REFERENCES. 

Mode and Use of Ordination. 

And the saying pleased the whole 
multitude: and they chose Stephen, a 
man full of faith and of the Holy Ghost, 
and Philip, and Prochorus, and Nica- 
nor, and Timon, and Permenas, and 
Nicolas a proselyte of Antioch. 

Whom they set before the Apostles: 



379 



OSTENTATION 



THE COMPREHENSIVE ANALYSIS 



PARABLE 



and when they had prayed, they laid 
their hands on them. (Acts 6: 5, 6.) 

And when thev had ordained them 
Elders in every Church, and had prayed 
with fasting, they commended them to 
the Lord, on whom they believed. 
(Acts 14: 23.) 

Whereunto I am ordained a preach- 
er, and an Apostle ( I speak the truth in 
Christ, and lie not), a teacher of the 
Gentiles in faith and verity, (i Timo- 
thy 2:7.) 

Neglect not the gift that is in thee, 
which was given thee by prophecy, with 
the laying on of the hands of the pres- 
bytery, (i Timothy 4: 14.) 

And the things that thou hast heard 
of me among many witnesses, the same 
commit thou to faithful men, who shall 
be able to teach others also. (2 Timo- 
thy 2:2.) 

For this cause left I thee in Crete, 
that thou shouldest set in order the 
things that are wanting, and ordain 
elders in every city, as I had appointed 
thee. (Titus i : 5.) 

OSTENTATION. (See Boasting, Pride.) 

Os'ten-ta'tion — ambitious, proud, and 
unnecessary display ; pretentious parade of 
one's wealth in dress, manner, speech, or mode 
of living. The vice of ostentation forms the 
subject of a number of passages of Scripture. 
It is against the principle and theory of Chris- 
tianity, as well as being a useless and foolish 
vanity. 

REFERENCES. 

Whoso boasteth himself of a false 
gift is like clouds and wind without 
rain. (Proverbs 25: 14.) 

Boast not thyself of to-morrow; for 
thou knowest not what a day may bring 
forth. 

Let another man praise thee, and not 



thine own mouth; a stranger, and not 
thine own lips. (Proverbs 27: i, 2.) 

Take heed that ye do not your alms 
before men, to be seen of them: other- 
wise ye have no reward of your Father 
which is in heaven. 

Therefore when thou doest thine 
alms, do not sound a trumpet before 
thee, as the hypocrites do in the syna- 
gogues and in the streets, that they may 
have glory of men. Verily I say unto 
you. They have their reward. 

But when thou doest alms, let not thy 
left hand know what thy right hand do- 
eth: 

That thine alms may be in secret: 
and thy Father which seeth in secret 
himself shall reward thee openly. 
(Matthew 6: 1-4.) 

PARABLE. (See Appendix.) 

Par'a-ble — a short, fictitious, and com- 
parative narrative of something which might 
occur in real life, from which a moral is point- 
ed or a lesson taught. The parable as a means 
of teaching was used by the Hebrew teachers 
from the earliest times, and arrived at its 
highest development in the parables of Jesus. 
It was a form specially adapted to a low class 
of minds. The most ignorant people could 
absorb and digest a parable where they could 
not begin to comprehend a thing taught in 
direct language. This was doubtless due to 
the story or narrative form of it, impressing 
a series of facts upon the mind, each fact con- 
taining some germ of the truth the teacher 
sought to impart. 

Jesus made His parables things of actual 
life, and they form the most characteristic and 
beautiful passages of his teachings. They 
number, as we get them, about thirty, but un- 
questionably in the course of His ministry he 
spoke many more. They are susceptible of 
arrangement into four groups, which, if fol- 
lowed in proper rotation, give a splendid idea 
of the Master's teaching and the things He 
taught. These groups are set out below, only 
single references being used, the choice being 
given to the best of the forms : 



380 



PARABLE 



THE COMPREHENSIVE ANALYSIS 



PARABLE 



First Group: Christ's Kingdom. 

1. Wicked Husbandmen (Matt. 21: 33-44). 

The fate of those who abtise their priv- 
ileges and refuse to enter the kingdom. 

2. The Rich Fool (Luke 12: 16-21). The 

vanity of all worldly things without the 
kingdom. 

3. The Marriage of the King's Son (Matt. 

22: 1-14). Danger of rejecting the 
invitations of the kingdom. 

4. The Barren Fig-tree (Luke 13: 6-9). 

Danger of delay. 

5. The Great Supper (Luke 14: 15-24). 

Outward privileges useless without a 
personal use of the means of salvation. 

6. The Pearl of Great Price (Matt. 13: 45, 

46). The kingdom to be sought for 
alone. 

7. The Hid Treasure (Matt. 13: 44). Sac- 

rifice for the kingdom when found. 

8. The Rich Man and Lazarus (Luke 16: 

19-31). The kingdom in the estimate 
of God and of man. 

Second Group: The Kingdom and the 
Human Heart. 

9. The Sower (Matt. 13: 3-8). Prepara- 

tion of the heart. 

10. The Seed Growing Secretly (Mark 4: 

26-29). The kingdom grows in the 
heart silently and constantly. 

11. The Tares and the Wheat (Matt. 13: 24- 

30). Difficulties in the way of the 
kingdom. 

12. The Mustard-seed (Matt. 13: 31, 32). 

Outward growth of the kingdom. 

13. The Leaven in the Meal (Matt. 13: 33). 

Inward growth. 

Third Group: The Kingdom Manifested. 

14. The Two Debtors (Luke 7: 41-43). The 

kingdom appears in obedience spring- 
ing from love. 

15. The Good Samaritan (Luke 10: 30-37). 

Aid in love, which knows no limits and 
spares no pains. 

16. The Two Sons (Matt. 21: 28). In the 

obedience of deeds not words. 

17. The Unmerciful Servant (Matt. 18: 23- 

35). In mercy and forgiveness with- 
out limit. 



18. The Unjust Steward (Luke 16: 1-9). In 

wise and energetic improvement of 
temporal advantages. 

19. The Friend at Midnight (Luke 11: 5-8). 

In constant prayer. 

20. The Unjust Judge (Luke 18: 1-8). Per- 

severing prayer. 

21. The Pharisee and Publican (Luke 18: 9- 

14). In humility and contrition. 

22. The Laborers in the Vineyard (Matt. 20: 

1-16). Unselfish rejoicing in the sal- 
vation of others. 
27,. The Lost Sheep (Matt. 17). 

24. The Lost Piece of Monev (Luke 15: 

8-10). 

25. The Prodigal Son (Luke 15: 11-32). 

In acknowledging the wisdom and 
beauty of receiving sinners, and in 
a missionary spirit. 

26. The Unprofitable Servant (Luke 17: 7- 

10.) Confessing all that we can do is 
nothing. 

27. The Ten Virgins (Matt. 25: 1-13). 
, Preparation for the coming of the 

Lord. 

28. The Talents (Matt. 25: 14-30). Active 

preparation for the coming of the Lord. 

Fourth Group : The Kingdom Consummated. 

29. The Pounds (Luke 19: 11-27). The final 

reckoning. 

30. The Draw-net (Matt. 13: 47-50). The 

final separation. 
(See Jesus for complete references to par- 
ables, in the various gospels.) 

Old Testament Parables. 

1. The Ewe Lamb — Nathan to David (2 
Samuel 12: 1-4). 

2. The Two Brethren — ^by the widow of 
Tekoah (2 Samuel 14: i-ii). 

3. The Escaped Captive — by one of the 
sons of the prophets to Ahab (i Kings 20: 
35-40). 

4. The Vineyard and the Grapes — Isaiah 
to Judah and Jerusalem (Isaiah 5: 1-7). 

5. The Eagle and the Vine — Ezekiel to 
Israel (Ezekiel 17: 3-10). 

6. The Lion's Whelps — Ezekiel to Israel 
(Ezekiel 19: 2-9). 

7. The Boiling Pot — Ezekiel to Israel 
(Ezekiel 24: 3-5). 



381 



PARACLETE 



THE COMPREHENSIVE ANALYSIS 



PARENTS 



Fabulous Paeables. 

1. The Trees Choosing a King — ^Jotham to 
the Shechemites (Judges 9: 7-15). 

2. Micaiah's Dream (l Kings 22: 19-23). 

3. The Thistle and the Cedar (Jehoash to 

Amaziah (2 Kings 14: 9). 
(See Appendix for tables of parables.) 

PARACLETE. (See Comforter, Holy 

Ghost.) 

Par'a-clete — the English form of a Greek 
word meaning "one who pleads another's 
cause before a judge." It is one of the names 
applied to the Holy Ghost. 

PARADISE. (See Eden, Heaven.) 

Par'a-dise — generally, some place or state 
of bliss, or region or state wherein great hap- 
piness and felicity is to be enjoyed. The Bible 
utilizes the word to indicate (i) the Garden 
of Eden; (2) the abode of justified and sanc- 
tified souls, or Heaven; and (3) a state of 
happiness. 

PARDON. (See Forgiveness, Sin, etc.) 

Par'don — forgiveness ; remission of pun- 
ishment for an act of sin or injury. The Bible 
teaches us to pardon and forgive our enemies 
just as God is willing and ready to pardon and 
forgive our offenses against Him. Pardon 
for sin is one of the results of faith and re- 
pentance. 

REFERENCES. 

And why dost thou not pardon my 
transgression, and take away mine 
iniquity? for now shall I sleep in the 
dust; and thou shalt seek me in the 
morning, but I shall not be. (Job 7: 
21.) 

Remember not the sins of my youth, 
nor my transgressions : according to 
thy mercy remember thou me for thy 
goodness' sake, O Lord. (Psalm 25: 

7.) 

For thy name's sake, O Lord, pardon 

mine iniquity; for it is great. (Psalm 

25: II.) 

Look upon mine affliction and my 



pain; and forgive all my sins. (Psalm 
25: 18.) 

Deliver me from all my transgres- 
sions : make me not the reproach of the 
foolish. (Psalm 39: 8.) 

Have mercy upon me, O God, accord- 
ing to thy lovingkindness : according 
unto the multitude of thy tender mercies 
blot out my transgressions. (Psalm 

si: I-) 

Make me to hear joy and gladness; 
that the bones which thou hast broken 
may rejoice. 

Hide thy face from my sins, and blot 
out all mine iniquities. (Psalm 51: 8, 

9.) 

Deliver me from bloodguiltiness, O 
God, thou God of my salvation : and my 
tongue shall sing aloud of thy right- 
eousness. (Psalm 51 : 14.) 

PARENTS. (See Children.) 

Par'ents — a name properly given to a fa- 
ther or mother, but also extended to their 
fathers and mothers upward in a direct line. 
As our divine Parent is good to us. His word 
counsels us to be good to our earthly parents. 
We are ordered to honor them in one of the 
commands of the Decalogue, and otherwise in 
the Bible told to set forth our love and obe- 
dience. 

REFERENCES. 

Duty to Parents. 

Honour thy father and thy mother: 
that thy days may be long upon the land 
which the Lord thy God giveth thee. 
(Exodus 20: 12.) 

Ye shall fear every man his mother 
and his father, and keep my sabbaths: 
I am the Lord your God. (Leviticus 

19:3-) 

For God commanded, saying, Hon- 
our thy father and mother: and, He that 
curseth father or mother, let him die the 
death. 



382 



PARENTS 



THE COMPREHENSIVE ANALYSIS 



PARTIALITY 



But ye say, Whosoever shall say to 
his father or his mother, It is a gift, by 
whatsoever thou mightest be profited 
by me; 

And honour not his father or his 
mother, he shall be free. Thus have ye 
made the commandment of God of none 
effect by your tradition. (Matthew 15 : 
4-6.) 

Honour thy father and thy mother: 
and, Thou shall love thy neighbour as 
thyself. (Matthew 19: 19.) 

Honour thy father and mother; 
which is the first commandment with 
promise ; 

That it may be well with thee, and 
thou mayest hve long on the earth. 
(Ephesians 6: 2, 3.) 

Duty of Parents. 

He that spareth his rod hateth his 
son: but he that loveth him chasteneth 
him betimes. (Proverbs 13: 24.) 

Chasten thy son while there is hope, 
and let not thy soul spare for his cry- 
ing. (Proverbs 19: 18.) 

Train up a child in the way he should 
go: and when he is old, he will not de- 
part from it. ( Proverbs 22 : 6. ) 

Foolishness is bound in the heart of 
a child; but the rod of correction shall 
drive it far from him. (Proverbs 22: 

15.) 
Withhold not correction from the 

child: for if thou beatest him with the 

rod, he shall not die. 

Thou shalt beat him with the rod, and 
shalt deliver his soul from hell. ( Prov- 
erbs 23: 13, 14.) 

// a son shall ask bread of any of 
you that is a father, will ye give him a 
stone f or if he ask a fish, will he for a 
fish give him a serpent? 

Or if he shall ask an egg, will he offer 
him a scorpion? 



If ye then, being evil, know how to 
give good gifts unto your children: 
how much more shall your heavenly 
Father give tJie Holy Spirit to them 
that ask him? (Luke 11: 11-13.) 

And, ye fathers, provoke not your 
children to wrath : but bring them up in 
the nurture and admonition of the Lord. 
(Ephesians 6:4.) 

Fathers, provoke not your children 
to anger, lest they be discouraged. 
(Colossians 3: 21.) 

But if any provide not for his own, 
and specially for those of his own house, 
he hath denied the faith, and is worse 
than an infidel. ( i Timothy 5:8.) 

PARTIALITY. (See Judgment.) 

Par'ti-al'i-ty — the act of showing undue 
favor to one person or one thing over another 
person or thing ; unjust bias of mind. The 
Bible regards partiality as an unfairness of 
which man should not be guilty and con- 
demns it. 

REFERENCES. 

Ye shall do no unrighteousness in 
judgment; thou shalt not respect the 
person of the poor, nor honour the per- 
son of the mighty : but in righteousness 
shalt thou judge thy neighbour. (Le- 
viticus 19: 15.) 

Ye shall not respect persons in judg- 
ment ; but ye shall hear the small as well 
as the great; ye shall not be afraid of 
the face of man; for the judgment is 
God's: and the cause that is too hard 
for you, bring it unto me, and I will 
hear it. (Deuteronomy i: 17.) 

Therefore have I also made you con- 
temptible and base before all the people, 
according as ye have not kept my ways, 
but have been partial in the law. 
(Malachi 2:9.) 

I charge thee before God, and the 
Lord Jesus Christ, and the elect An- 



383 



PASSOVER 



THE COMPREHENSIVE ANALYSIS 



PASSOVER 



gels, that thou observe these things 
without preferring one before another, 
doing nothing by partiality, ( i Timo- 
thy 5: 21.) 

Are ye not then partial in yourselves, 
and are become judges of evil thoughts ? 
(James 2:4.) 

But the wisdom that is from above, 
is first pure, then peaceable, gentle, and 
easy to be intreated, full of mercy, and 
good fruits, without partiality, and 
without hypocrisy. (James 3: 17.) 

PASSOVER. 

Pass'o-ver — the most important feast in 
the Jewish religious calendar. It was insti- 
tuted to commemorate the saving of the He- 
brew firstborn in Egypt at the time when 
God, smiting with death the firstborn of the 
Egyptians, passed over the houses of the 
Jews, which were marked with the blood of 
a lamb. The Jews have continued to observe 
the feast to the present day, sacrificing a lamb 
for the occasion. Beyond this historical sig- 
nificance, which is confined to the Hebrews, 
the Passover has a typical meaning. To the 
Christian it sets forth the great fact and con- 
sequences of the sacrifice of Jesus Christ in 
the shedding of His blood for the sins of the 
world (i Corinthians 5:7). Thus Jesus be- 
came the Paschal Lamb. The Jews, in roast- 
ing the Lamb of sacrifice, invariably used two 
transverse sticks thrust through the body in 
the shape of a cross. Even this, we see, is 
typical of the cross upon which Christ died. 

REFERENCES. 

Passover Instituted. 

And this day shall be unto you for a 
memorial; and ye shall keep it a feast 
to the Lord throughout your genera- 
tions : ye shall keep it a feast by an ordi- 
nance for ever. (Exodus 12: 14.) 

And ye shall observe the feast of un- 
leavened bread ; for in this selfsame day 
have I brought your armies out of the 



land of Egypt: therefore shall ye ob- 
serve this day in your generations by 
an ordinance for ever. (Exodus 12: 

17- ) 

And ye shall observe this thing for 

an ordinance to thee and to thy sons 

for ever. 

And it shall come to pass, when ye be 
come to the land which the Lord will 
give you, according as he hath prom- 
ised, that ye shall keep this service. 

And it shall come to pass, when your 
children shall say unto you, What mean 
ye by this service? 

That ye shall say. It is the sacrifice of 
the Lord's passover, who passed over 
the houses of the children of Israel in 
Egypt, when he smote the Egyptians, 
and delivered our houses. And the peo- 
ple bowed the head and worshipped. 
(Exodus 12: 24-27.) 

It is a night to be much observed unto 
the Lord for bringing them out from 
the land of Egypt : this is that night of 
the Lord to be observed of all the chil- 
dren of Israel in their generations. 
(Exodus 12: 42.) 

Christ's Last Passover. 

Now the first day of the feast of un- 
leavened bread the disciples came to 
Jesus, saying unto him. Where wilt 
thou that we prepare for thee to eat the 
passover? 

And he said. Go into the city to such 
a man, and say unto him. The Master 
saith, My time is at hand; I will keep 
the passover at thy house with my dis- 
ciples. 

And the disciples did as Jesus had 
appointed them; and they made ready 
the passover. 

Now when the even was come, he sat 
down with the twelve. (Matthew 26: 
17-20.) 



384 



PATIENCE 



THE COMPREHENSIVE ANALYSIS 



PATIENCE 



Significance to Christians. 

Purge out therefore the old leaven, 
that ye may be a new lump, as ye are 
unleavened. For even Christ our pass- 
over is sacrificed for us : 

Therefore let us keep the feast, not 
with old leaven, neither with the leaven 
of malice and wickedness; but with the 
unleavened bread of sincerity and truth, 
(i Corinthians 5: 7, 8.) 

PATIENCE. 

Pa'tience — ^the state or quality of being 
patient; bearing suffering, trouble, disap- 
pointment, waiting, or trials with fortitude ; 
uncomplaining endurance of evils or wrongs. 
There must be discrimination between pa- 
tience and resignation. Patience implies the 
self-possession of the spirit and indicates a 
certain quietness and repose. Resignation is 
submission. One of the many virtues taught 
in Scripture is patience. It is a noble quality 
and one of the jewels of the Christian crown. 
Unless we have patience we are exceedingly 
liable to sin unwittingly because of the thou- 
sand and one petty annoyances of life, which 
harass the temper and leave us open to 
temptation. 

REFERENCES. 
Patience Under Affliction. 

Surely it is meet to be said unto God, 
I have borne chastisement, I will not 
offend any more : 

That which I see not teach thou me : 
If I have done iniquity, I will do no 
more. (Job 34: 31, 32.) 

My son, despise not the chastening 
of the Lord; neither be weary of his 
correction. (Proverbs 3: 11.) 

It is good for a man that he bear the 
yoke in his youth. 

He sitteth alone and keepeth silence, 
because he hath borne it upon him. 

He putteth his mouth in the dust; if 
so be there may be hope. (Lamenta- 
tions 3: 27-29.) 



And ye have forgotten the exhorta- 
tion which speaketh unto you as unto 
children. My son, despise not thou the 
chastening of the Lord, nor faint v/hen 
thou art rebuked of him. (Hebrews 

12:5-) 

Exhortations to Patience. 

Better is the end of a thing than the 
beginning thereof: and the patient in 
spirit is better than the proud in spirit. 
(Ecclesiastes 7:8.) 

In your patience possess ye your 
souls. (Luke 21: 19.) 

Strengthened with all might, accord- 
ing to his glorious power, unto all pa- 
tience and longsuffering with joyful- 
ness. (Colossians i: 11.) 

Now we exhort you, brethren, warn 
them that are unruly, comfort the fee- 
bleminded, support the weak, be patient 
toward all men. ( i Thessalonians 5 : 

14- ) 

And so, after he had patiently en- 
dured, he obtained the promise. (He- 
brews 6: 15.) 

For ye have need of patience, that, 
after ye have done the will of God, ye 
might receive the promise. (Hebrews 
10: 36.) 

Knowing this, that the trying of your 
faith worketh patience. 

But let patience have her perfect 
work, that ye may be perfect and en- 
tire, wanting nothing. (James i : 3, 4.) 

Be patient therefore, brethren, unto 
the coming of the Lord. Behold, the 
husbandman waiteth for the precious 
fruit of the earth, and hath long pa- 
tience for it, until he receive the early 
and latter rain. 

Be ye also patient; stablish your 
hearts: for the coming of the Lord 
draweth nigh. (James 5: 7, 8.) 

Behold, we count them happy which 



25 



385 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



endure. Ye have heard of the patience 
of Job, and have seen the end of the 
Lord ; that the Lord is very pitiful, and 
of tender mercy. (James 5: 11.) 

PAUL. 

Paul — the Greek form of the name of the 
great apostle to the Gentiles, the original form 
of whose name, according to the Hebrew, 
was Saul, meaning "asked for." 

The life and works of Paul, if we did but 
know the whole of them, would doubtless 
form one of the greatest of religious ro- 
mances. Paul was born in the city of Tarsus, 
in Cilicia, about the year A.D. 5. His father, 
a Jew, seems to have rendered some service 
to the Roman government for which he was 
given the right of free Roman citizenship, 
which, under the Roman law, descended to his 
son. The family unquestionably was well-to- 
do, a fact deduced from the splendid educa- 
tion given to the future apostle. Tarsus in 
those days was a great seat of learning, and 
here Saul (as he was called in the Hebrew) 
went to school. At the same time he learned 
a trade, as did every Hebrew boy. This trade 
was the making of tent-cloth and tents. Later 
we find him using this trade as a means of 
self-support. Having arrived at the pi-oper 
age, he was sent to Jerusalem ; there to study 
for the Jewish ministry under the famous 
scholar and teacher, Gamaliel, who was a strict 
Pharisee. Paul's remarkable ability and men- 
tal powers doubtless attracted the admiration 
of Gamaliel, who is said to have specially fa- 
vored his young pupil. We can imagine him 
a young man about the time of Christ's death, 
filled full of zeal for the Hebrew faith and of 
contempt and derision for the new faith of 
Christ. Having been educated among the 
strictest of the Pharisees, we easily can see a 
reason for the persecutions he heaped upon 
Jesus' followers. At this time he was just as 
devoted to the Pharisees as he afterwards be- 
came to the cause of the Master ; and the 
Scriptures tell us how he pursued and perse- 
cuted the Christians and took part, although a 
passive one, in the martyrdom of the sainted 
Stephen. 

But God had a use for this persecutor. He 
was to be the chosen vessel of His ministra- 



tions to the Gentiles, and He was to convert 
him in a special and distinct way. This came 
about while Paul was on his way to Damas- 
cus, there to carry out certain plans for the 
further persecution of the Christians. He 
was struck to the ground by a sudden vision 
from Heaven and heard the voice of the 
Master calling to him. He realized instantly 
what had happened and bowed to the Divine 
Will, as he said: "Lord, what wilt thou have 
me to do?" His baptism and consecration to 
the cause followed. After this he seems to 
have spent three years in Arabia, doubtless in 
preparation for the gigantic work he was to 
do for the Master during the remainder of his 
life. On his return we find that he was re- 
ceived at first with suspicion until the apos- 
tles had assured their following that he was 
no longer the persecutor but an apostle like 
themselves. 

His first work was done in Damascus, 
where he had once been the center of anti- 
Christian tyranny. The orthodox Jews nat- 
urally hated him, and we can imagine that 
more than once he must have barely escaped 
with his life from them. From Damascus he 
went to Jerusalem, and from there to Anti- 
och, and from there back to Jerusalem again. 
At this period he was assigned to a general 
missionary journey — his first — and he set out 
through Asia Minor, using for the first time 
the name of Paul. On the second missionary 
journey the faith was taken across the con- 
tinental boundary into Europe. After the 
third missionary journey the Jews, who still 
hated him with consuming force, succeeded 
in getting him flung into jail on the charge 
of desecrating the temple of their faith. His 
enemies almost killed him, but he was res- 
cued by the Roman soldiery, and for a time 
kept in chains. By reason of his Roman 
citizenship and the right of appeal to Caesar 
it carried with it, he was sent to Rome, a 
voyage which proved full of miracle. 

After this, accounts are at fault. We know 
that he must have spent several years in Rome 
(and yet he seems not to have been in prison 
all that time), and that for a period of two 
years at least he was active in missionary 
work in the Eternal City. It is probable that 
he was released shortly after his arrival, and 
then devoted his time to work for the cause, 



386 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



and that later on he was thrown into prison 
by the Roman avithorities, only to go from 
his cell to the place of martyrdom. It seems 
unquestionable that he was beheaded, proba- 
bly on one of the hills outside of Rome. It 
is said that he went from Rome, during the 
interim between imprisonments, to Asia 
Minor and to Spain, but our authorities for 
this are meager. 

The character of Paul is one of the most 
remarkable in all history, either sacred or 
profane. It is the sum of human zeal, self- 
sacrifice, and devotion, so far as its physical 
and personal side go. Besides, during it he 
was active in another sense, employing his 
wonderful literary ability in the composition 
of those magnificent epistles and communica- 
tions to the churches he had established and 
to his fellow-laborers. The Pauline writings 
are especially vigorous in instruction, in good 
sense, and in doctrine. Their writer was a 
man of indomitable energy, of tireless activity, 
and almost superhuman patience. He feared 
nothing save the displeasure of his Master, 
and he had perfect faith in the wisdom, right- 
eousness, and love of that Master. He want- 
ed to do nothing but to spend and be spent 
in that Master's cause, knowing full well that 
for fighting the good fight, running the 
straight course, and keeping the faith God 
would reward him. For his ministry, which 
extended over a period of at least thirty years, 
he was splendidly fitted by education, tem- 
perament, and character. Physically, his trials 
must have been enormous, for tradition shows 
that he was small, weak, and not always in 
good health. Indeed, in personal appearance 
there seems to have been little in the great 
apostle to command admiration, while he real- 
ized some shortcoming unknown to us which 
he called "a thorn in the flesh." The spirit 
and courage of the man must have been sim- 
ply tremendous, and he leaves behind a glory 
that is imperishable. No other human figure 
in the New Testament compares with him, 
and he is a fit companion for the mighty maj- 
esty of Moses and Elijah in the Old Testa- 
ment. His writings are read to-day in more 
than one hundred and fifty different languages, 
while all over the world there are churches 
that bear his name. 



REFERENCES. 
Paul as a Persecutor. 

And cast him out of the city, and 
stoned him: and the witnesses laid 
down their clothes at a young man's 
feet, whose name was Saul. (Acts 7: 

58.) 

And Saul was consenting unto his 
death. And at that time there was a 
great persecution against the Church 
which was at Jerusalem, and they were 
all scattered abroad throughout the re- 
gions of Judaea, and Samaria, except 
the Apostles. 

And devout men carried Stephen to 
his burial, and made great lamentation 
over him. 

As for Saul, he made havoc of the 
Church, entering into every house, and 
haling men and women committed them 
to prison. (Acts 8: 1-3.) 

And Saul, yet breathing out threat- 
enings and slaughter against the disci- 
ples of the Lord, went unto the high 
Priest, 

And desired of him letters to Da- 
mascus, to the Synagogues, that if he 
found any of this way, whether they 
were men or women, he might bring 
them bound unto Jerusalem. (Acts 9: 
I, 2.) 

And I persecuted this way unto the 
death, binding and delivering into pris- 
ons both men and women. 

As also the high Priest doth bear me 
witness, and all the estate of the elders : 
from whom also I received letters unto 
the brethren, and went to Damascus, 
to bring them which were there, bound 
unto Jerusalem, for to be punished. 
(Acts 22: 4, 5.) 

I verily thought with myself, that I 
ought to do many things contrary to 
the name of Jesus of Nazareth : 

Which thing I also did in Jerusalem, 



387 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



and many of the Saints did I shut up 
in prison, having received authority 
from the chief Priests, and when they 
were put to death, I gave my voice 
against them. 

And I punished them oft in every 
Synagogue, and compelled them to 
blaspheme, and being exceedingly mad 
against them, I persecuted them even 
unto strange cities. (Acts 26: 9-1 1.) 

For I am the least of the Apostles, 
that am not meet to be called an Apos- 
tle, because I persecuted the Church of 
God. (i Corinthians 15: 9.) 

For ye have heard of my conversa- 
tion in time past in the Jews' religion, 
how that beyond measure I persecuted 
the Church of God, and wasted it: 

And profited in the Jews' religion 
above many my equals in mine own na- 
tion, being more exceedingly zealous 
of the traditions of my fathers. ( Gala- 
tians 1 : 13, 14.) 

Concerning zeal, persecuting the 
Church; touching the righteousness 
which is in the law, blameless. (Phi- 
lippians 3:6.) 

Who was before a blasphemer, and 
a persecutor, and injurious. But I ob- 
tained mercy, because I did it igno- 
rantly, in unbelief. ( i Timothy i : 13.) 

Paul's Conversion. 

And as he journeyed, he came near 
Damascus: and suddenly there shined 
round about him a light from heaven: 

And he fell to the earth, and heard 
a voice saying unto him, Saul, Saul, 
why perse cut est thou me? 

And he said. Who art thou, Lord? 
And the Lord said, / am Jesus whom 
thou persecutest: it is hard for thee to 
kick against the pricks. 

And he trembling and astonished 
said. Lord, what wilt thou have me to 



do? And the Lord said unto him. 
Arise, and go into the city, and it shall 
be told thee what thou must do. 

And the men which journeyed with 
him stood speechless, hearing a voice, 
but seeing no man. 

And Saul arose from the earth; and 
when his eyes were opened, he saw no 
man : but they led him by the hand, and 
brought him into Damascus. 

And he was three days without sight, 
and neither did eat nor drink. 

And there was a certain disciple at 
Damascus, named Ananias ; and to him 
said the Lord in a vision, Ananias. 
And he said. Behold, I am here, Lord. 

And the Lord said unto him. Arise, 
and go into the street which is called 
Straight, and enquire in the house of 
Judas for one called Saul, of Tarsus: 
for, behold, he prayeth, 

And hath seen in a vision a man 
named Ananias coming in, and putting 
his hand on him, that he might receive 
his sight. 

Then Ananias answered, Lord, I 
have heard by many of this man, how 
much evil he hath done to thy saints at 
Jerusalem : 

And here he hath authority from the 
chief priests to bind all that call on thy 
name. 

But the Lord said unto him, Go thy 
way: for he is a chosen vessel unto me, 
to hear my name before the Gentiles, 
and kings, and the children of Israel: 

For I will shew him how great things 
he must suffer for my name's sake. 

And Ananias went his way, and en- 
tered into the house; and putting his 
hands on him said. Brother Saul, the 
Lord, even Jesus, that appeared unto 
thee in the way as thou camest, hath 
sent me, that thou mightest receive thy 
sight, and be filled with the Holy Ghost. 



388 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



And immediately there fell from his 
eyes as it had been scales: and he re- 
ceived sight forthwith, and arose, and 
was baptized. 

And when he had received meat, he 
was strengthened. Then was Saul cer- 
tain days with the disciples which were 
at Damascus. 

And straightway he preached Christ 
in the synagogues, that he is the Son 
of God. <'Acts 9: 3-20.) 

His Ministry. 

Now there were in the church that 
was at Antioch certain prophets and 
teachers; as Barnabas, and Simeon 
that was called Niger, and Lucius of 
Cyrene, and Manaen, which had been 
brought up with Herod the tetrarch, 
and Saul. 

As they ministered to the Lord, and 
fasted, the Holy Ghost said. Separate 
me Barnabas and Saul for the work 
whereunto I have called them. 

And when they had fasted and 
prayed, and laid their hands on them, 
they sent them away. (Acts 13: 1-3.) 

But when they departed from Perga, 
they came to Antioch in Pisidia, and 
went into the synagogue on the sab- 
bath day, and sat down. (Acts 13: 

14.) 

And it came to pass in Iconium, that 
they went both together into the syn- 
agogue of the Jews, and so spake, that 
a great multitude both of the Jews and 
also of the Greeks believed. (Acts 14: 

I.) 

And when they had preached the 

gospel to that city, and had taught 

many, they returned again to Lystra, 

and to Iconium, and Antioch, 

Confirming the souls of the disciples, 

and exhorting them to continue in the 

faith, and that we must through much 



tribulation enter into the kingdom of 
God. 

And when they had ordained them 
elders in every church, and had prayed 
with fasting, they commended them to 
the Lord, on whom they believed. 

And after they had passed through- 
out Pisidia, they came to Pamphylia. 

And when they had preached the 
word in Perga, they went down into 
Attalia : 

And thence sailed to Antioch, from 
whence they had been recommended to 
the grace of God for the work which 
they fulfilled. (Acts 14: 21-26.) 

Paul also and Barnabas continued in 
Antioch, teaching and preaching the 
word of the Lord, with many others 
also. 

And some days after Paul said unto 
Barnabas, Let us go again and visit our 
brethren in every city where we have 
preached the word of the Lord, and 
see how they do. 

And Barnabas determined to take 
with them John, whose surname was 
Mark. 

But Paul thought not good to take 
him with them, who departed from 
them from Pamphylia, and went not 
with them to the work. 

And the contention was so sharp be- 
tween them, that they departed asun- 
der one from the other: and so Bar- 
nabas took Mark, and sailed unto 
Cyprus ; 

And Paul chose Silas, and departed, 
being recommended by the brethren 
unto the grace of God. 

And he went through Syria and Ci- 
licia, confirming the churches. (Acts 

15:35-41.) 

After they were come to Mysia, they 
assayed to go into Bithynia: but the 
Spirit suffered them not. 



389 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



And they passing by Mysia came 
down to Troas. 

And a vision appeared to Paul in the 
night; There stood a man of Mace- 
donia, and prayed him, saying. Come 
over into Macedonia, and help us. 

And after he had seen the vision, 
immediately we endeavoured to go into 
Macedonia, assuredly gathering that 
the Lord had called us for to preach 
the gospel unto them. 

Therefore loosing from Troas, we 
came with a straight course to Samo- 
thracia, and the next day to Neapolis ; 

And from thence to Philippi, which 
is the chief city of that part of Mace- 
donia, and a colony: and we were in 
that city abiding certain days. (Acts 
i6: 7-12.) 

Miraculous Release from Prison. 

And at midnight Paul and Silas 
prayed, and sang praises unto God: 
and the prisoners heard them. 

And suddenly there was a great 
earthquake, so that the foundations of 
the prison were shaken: and immedi- 
ately all the doors were opened, and 
every one's bands were loosed. 

And the keeper of the prison awak- 
ing out of his sleep, and seeing the pris- 
on doors open, he drew out his sword, 
and would have killed himself, suppos- 
ing that the prisoners had been fled. 

But Paul cried with a loud voice, say- 
ing, Do thyself no harm : for we are all 
here. 

Then he called for a light, and sprang 
in, and came trembling, and fell down 
before Paul and Silas, 

And brought them out, and said. 
Sirs, what must I do to be saved ? 

And they said. Believe on the Lord 
Jesus Christ, and thou shalt be saved, 
and thy house. 



And they spake unto him the word 
of the Lord, and to all that were in his 
house. 

And he took them the same hour of 
the night, and washed their stripes ; and 
was baptized, he and all his, straight- 
way. (Acts 16: 25-33.) 

And then immediately the brethren 
sent away Paul to go as it were to the 
sea: but Silas and Timotheus abode 
there still. 

And they that conducted Paul 
brought him unto Athens: and receiv- 
ing a commandment unto Silas and Ti- 
motheus for to come to him with all 
speed, they departed. 

Now while Paul waited for them at 
Athens, his spirit was stirred in him, 
when he saw the city wholly given to 
idolatry. (Acts 17: 14-16.) 

After these things Paul departed 
from Athens, and came to Corinth. 
(Acts 18: I.) 

Gives the Holy Ghost. 

And it came to pass, that, while Apol- 
los was at Corinth, Paul having passed 
through the upper coasts came to Eph- 
esus: and finding certain disciples. 

He said unto them. Have ye received 
the Ploly Ghost since ye believed? And 
they said unto him, We have not so 
much as heard whether there be any 
Holy Ghost. 

And he said unto them, Unto what 
then were ye baptized ? And they said, 
Unto John's baptism. 

Then said Paul, John verily baptized 
with the baptism of repentance, saying 
unto the people, that they should be- 
lieve on him which should come after 
him, that is, on Christ Jesus. 

When they heard this, they were bap- 
tized in the name of the Lord Jesus. 

And when Paul had laid his hands 



390 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



upon them, the Holy Ghost came on 
them ; and they spake with tongues, and 
prophesied. 

And all the men were about twelve. 

And he went into the synagogue, and 
spake boldly for the space of three 
months, disputing and persuading the 
things concerning the kingdom of God. 

But when divers were hardened, and 
believed not, but spake evil of that way 
before the multitude, he departed from 
them, and separated the disciples, dis- 
puting daily in the school of one Ty- 
rannus. 

And this continued by the space of 
two years; so that all they which dwelt 
in Asia heard the word of the Lord 
Jesus, both Jews and Greeks. 

And God wrought special miracles 
by the hands of Paul : 

So that from his body were brought 
unto the sick handkerchiefs or aprons, 
and the diseases departed from them, 
and the evil spirits went out of them. 
(Acts 19: 1-12.) 

Imprisonment Prophesied. 

And the next day we that were of 
Paul's company departed, and came 
unto Csesarea: and we entered into the 
house of Philip the evangelist, which 
was one of the seven; and abode with 
him. 

And the same man had four daugh- 
ters, virgins, which did prophesy. 

And as we tarried there many days, 
there came down from Judaea a certain 
prophet, named Agabus. 

And when he was come unto us, he 
took Paul's girdle, and bound his own 
hands and feet, and said. Thus saith the 
Holy Ghost, So shall the Jews at Jeru- 
salem bind the man that owneth this 
girdle, and shall deliver him into the 
hands of the Gentiles. 



And when we heard these things, 
both we, and they of that place, be- 
sought him not to go up to Jerusalem. 

Then Paul answered, What mean ye 
to weep and to break mine heart? for 
I am ready not to be bound only, but 
also to die at Jerusalem for the name 
of the Lord Jesus. 

And when he would not be persuad- 
ed, we ceased, saying. The will of the 
Lord be done. (Acts 21 : 8-14.) 

And when the seven days were al- 
most ended, the Jews which were of 
Asia, when they saw him in the temple, 
stirred up all the people, and laid hands 
on him. 

Crying out. Men of Israel, help : This 
is the man, that teacheth all men every 
where against the people, and the law, 
and this place: and further brought 
Greeks also into the temple, and hath 
polluted this holy place. (Acts 21 : 27, 
28.) 

And as they bound him with thongs, 
Paul said unto the centurion that stood 
by. Is it lawful for you to scourge a 
man that is a Roman, and uncon- 
demned ? 

When the centurion heard that, he 
went and told the chief captain, saying. 
Take heed what thou doest: for this 
man is a Roman. 

Then the chief captain came, and 
said unto him. Tell me, art thou a Ro- 
man? He said. Yea. 

And the chief captain answered, 
With a great sum obtained I this free- 
dom. And Paul said, But I was free 
born. 

Then straightway they departed 
from him which should have examined 
him: and the chief captain also was 
afraid, after he knew that he was a 
Roman, and because he had bound him. 
(Acts 22: 25-29.) 



391 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



And the night following the Lord 
stood by him, and said, Be of good 
cheer, Paul: for as thou hast testified 
of me in Jerusalem, so must thou bear 
witness also at Rome. (Acts 23: 11.) 

Then the soldiers, as it was com- 
manded them, took Paul, and brought 
him by night to Antipatris, 

On the morrow they left the horse- 
men to go with him, and returned to 
the castle : 

Who, when they came to Csesarea, 
and delivered the epistle to the gov- 
ernor, presented Paul also before him. 
(Acts 23: 31-33.) 

Appeals to Caesar. 

And he commanded a centurion to 
keep Paul, and to let him have liberty, 
and that he should forbid none of his 
acquaintance to minister or come unto 
him. 

And after certain days, when Felix 
came with his wife Drusilla, which was 
a Jewess, he sent for Paul, and heard 
him concerning the faith in Christ. 

And as he reasoned of righteousness, 
temperance, and judgment to come, 
Felix trembled, and answered, Go thy 
way for this time; when I have a con- 
venient season, I will call for thee. 

He hoped also that money should 
have been given him of Paul, that he 
might loose him: wherefore he sent for 
him the oftener, and communed with 
him. 

But after two years Porcius Festus 
came into Felix' room: and Felix, will- 
ing to shew the Jews a pleasure, left 
Paul bound. (Acts 24: 23-27.) 

Then Festus, when he had conferred 
with the council, answered, Hast thou 
appealed unto Csesar? unto Caesar shalt 
thou go. (Acts 25: 12.) 



Before Agrippa. 

Then Agrippa said unto Paul, Thou 
art permitted to speak for thyself. 
Then Paul stretched forth the hand, 
and answered for himself. (Acts 26: 

I.) 

And as he thus spake for himself, 
Festus said with a loud voice, Paul, 
thou art beside thyself; much learn- 
ing doth make thee mad. 

But he said, I am not mad, most no- 
ble Festus; but speak forth the words 
of truth and soberness. 

For the king knoweth of these things, 
before whom also I speak freely: for I 
am persuaded that none of these things 
are hidden from him ; for this thing was 
not done in a corner. 

King Agrippa, believest thou the 
prophets? I know that thou believest. 

Then Agrippa said unto Paul, Al- 
most thou persuadest me to be a Chris- 
tian. 

And Paul said, I would to God, that 
not only thou, but also all that hear me 
this day, were both almost, and alto- 
gether such as I am, except these bonds. 
(Acts 26: 24-29.) 

Sets Out for Rome. 

And when it was determined that we 
should sail into Italy, they delivered 
Paul and certain other prisoners unto 
one named Julius, a centurion of Au- 
gustus' band, (Acts 27: I.) 

And when neither sun nor stars in 
many days appeared, and no small 
tempest lay on us, all hope that we 
should be saved was then taken away. 
(Acts 27: 20.) 

Tempest and Wreck. 

And now I exhort you to be of good 
cheer : for there shall be no loss of any 
man's life among you, but of the ship. 



392 



PAUL 



THE COMPREHENSIVE ANALYSIS 



PAUL 



For there stood by me this night the 
angel of God, whose Iram, and whom 
I serve, 

Saying, Fear not, Paul ; thou must be 
brought before Caesar: and, lo, God 
hath given thee all them that sail with 
thee. 

Wherefore, sirs, be of good cheer: 
for I believe God, that it shall be even 
as it was told me. (Acts 27: 22-25.) 

And falling into a place where two 
seas met, they ran the ship aground; 
and the forepart stuck fast, and re- 
mained unmoveable, but the hinder part 
was broken with the violence of the 
waves. (Acts 2^: 41.) 

Miracle of the Viper. 

And when they were escaped, then 
they knew that the island was called 
Melita. 

And the barbarous people shewed us 
no little kindness: for they kindled a 
fire, and received us every one, because 
of the present rain, and because of the 
cold. 

And when Paul had gathered a bun- 
dle of sticks, and laid them on the fire, 
there came a viper out of the heat, and 
fastened on his hand. 

And when the barbarians saw the 
venomous beast hang on his hand, they 
said among themselves, No doubt this 
man is a murderer, whom, though he 
hath escaped the sea, yet vengeance 
suffereth not to live. 

And he shook off the beast into the 
fire, and felt no harm. 

Howbeit they looked when he should 
have swollen, or fallen down dead sud- 
denly : but after they had looked a great 
while, and saw no harm come to him, 
they changed their minds, and said that 
he was a god. (Acts 28: 1-6.) 



Dwells in Rome. 

And when we came to Rome, the 
Centurion delivered the prisoners to the 
Captain of the guard: but Paul was 
suffered to dwell by himself, with a sol- 
dier that kept him. (Acts 28: 16.) 

And Paul dwelt two whole years in 
his own hired house, and received all 
that came in unto him, 

Preaching the kingdom of God, and 
teaching those things which concern the 
Lord Jesus Christ, with all confidence, 
no man forbidding him. (Acts 28: 30, 
31.) 

Foretells His Death. 

But watch thou in all things, endure 
afflictions, do the work of an evangelist, 
make full proof of thy ministry. 

For I am now ready to be offered, 
and the time of my departure is at hand. 

I have fought a good fight, I have 
finished my course, I have kept the 
faith : 

Henceforth there is laid up for me 
a crown of righteousness, which the 
Lord, the righteous judge, shall give 
me at that day : and not to me only, but 
unto all them also that love his appear- 
ing. (2 Timothy 4: 5-8.) 

Paul's Writings. 

(a) Chronologically. 
I and 2 Thessalonians, written A.D. 52, 53, 

from Corinth. 
Galatians, written A.D. 56-57, from Ephesus. 

1 Corinthians, written A.D. 57, from Eph- 
esus. 

2 Corinthians, written A.D. 57, from Mace- 
donia. 

Romans, written A.D. 58, from Corinth. 

Colossians, Ephesians, Philippians, and Phile- 
mon, written A.D. 61-63, from Rome. 

Hebrews, written A.D. 64 (?), from Italy. 

I Timothy and Titus, written A.D. 65 or 
57 (?), from Macedonia. 



393 



PEACE 



THE COMPREHENSIVE ANALYSIS 



PEACE 



2 Timothy, written A.D. 67 or 64 (?), from 

Rome. 

The time of the composition of the Pas- 
toral Epistles depends upon the question of 
the second Roman captivity. The Second 
Epistle to Timothy was at all events the last, 
whether written in the first or second cap- 
tivity. 

(b) Topically. 

Romans and Galatians: doctrines of sin and 
grace. 

I and 2 Corinthians : moral and practical ques- 
tions. 

Colossians and Philippians : person of Christ. 

Ephesians: the Church of Christ. 

I and 2 Thessalonians : the second advent. 

I and 2 Timothy and Titus : church govern- 
ment and pastoral care. 

Philemon: slavery. 

Hebrews: the eternal priesthood and sacrifice 
of Christ. 

PEACE. 

Peace — a state of quiet or tranquillity ; 
freedom from disturbance or agitation ; calm ; 
repose. 

REFERENCES. 
Peace to Be Sought of God. 

And seek the peace of the city whith- 
er I have caused you to be carried away 
captives, and pray unto the Lord for it : 
for in the peace thereof shall ye have 
peace. (Jeremiah 29: 7.) 

I exhort therefore, that, first of all, 
supplications, prayers, intercessions, 
and giving of thanks, be made for all 
men; 

For kings, and for all that are in au- 
thority ; that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty. ( I Timothy 2 : 1,2.) 

Bestowed by God. 

And I will give peace in the land, and 
ye shall lie down, and none shall make 
you afraid: and I will rid evil beasts 



out of the land, neither shall the sword 
go through your land. (Leviticus 26: 
6.) 

Their blood shall therefore return 
upon the head of Joab, and upon the 
head of his seed for ever: but upon 
David, and upon his seed, and upon his 
house, and upon his throne, shall there 
be peace for ever from the Lord, (i 
Kings 2: 33.) 

When a man's ways please the Lord, 
he maketh even his enemies to be at 
peace with him. (Proverbs 16: 7.) 

I form the light, and create darkness : 
I make peace, and create evil : I the Lord 
do all these things. (Isaiah 45: 7.) 

Then said I, Ah Lord God! behold, 
the prophets say unto them. Ye shall 
not see the sword, neither shall ye have 
famine; but I will give you assured 
peace in this place. (Jeremiah 14: 13.) 

Peace Should Be Maintained. 

Depart from evil, and do good; seek 
peace, and pursue it. (Psalm 34: 14.) 

Blessed are the peacemakers: for they 
shall be called the children of God. 
(Matthew 5:9.) 

If it be possible, as much as lieth in 
you, live peaceably with all men. (Ro- 
mans 12: 18.) 

Let us therefore follow after the 
things which make for peace, and 
things wherewith one may edify anoth- 
er. (Romans 14: 19.) 

But if the unbelieving depart, let him 
depart. A brother or a sister is not un- 
der bondage in such cases: but God 
hath called us to peace. ( i Corinthians 

7: I5-) 

Endeavouring to keep the unity of 

the Spirit in the bond of peace. (Ephe- 
sians 4:3.) 

And to esteem them ver}^ highly in 
love for their work's sake. And be at 



394 



PEACE 



THE COMPREHENSIVE ANALYSIS 



PEACE 



peace among yourselves. ( i Thessa- 
lonians 5 : 13.) 

Flee also youthful lusts: but follow 
righteousness, faith, charity, peace, 
with them that call on the Lord out of 
a pure heart. (2 Timoth}^ 2: 22.) 

And the fruit of righteousness is 
sown in peace of them that make peace. 
(James 3: 18.) 

Let him eschew evil, and do good; 
let him seek peace, and ensue it. ( i 
Peter 3:11.) 

Spiritual Peace God's Gift. 

Peace I leave with you, my peace I 
give unto you: not as the world giveth, 
give I unto you. , Let not your heart be 
troubled, neither let it be afraid. (John 
14: 27.) 

The word which God sent unto the 
children of Israel, preaching peace by 
Jesus Christ: (he is Lord of all). 
(Acts 10: 36.) 

To all that be in Rome, beloved of 
God, called to be saints: Grace to you 
and peace from God our Father, and 
the Lord Jesus Christ. (Romans 1:7.) 

Therefore being justified by faith, we 
have peace with God through our Lord 
Jesus Christ. (Romans 5: i.) 

For to be carnally minded is death; 
but to be spiritually minded is life and 
peace. (Romans 8:6.) 

For the kingdom of God is not meat 
and drink; but righteousness, and 
peace, and joy in the Holy Ghost. 
(Romans 14: 17.) 

And the peace of God, which passeth 
all understanding, shall keep your 
hearts and minds through Christ Jesus. 
(Philippians 4:7.) 

And let the peace of God rule in your 
hearts, to the which also ye are called 
in one body; and be ye thankful. (Co- 
lossians 3: 15.) 



And the very God of peace sanctify 
you wholly ; and I pray God your whole 
spirit and soul and body be preserved 
blameless unto the coming of our Lord 
Jesus Christ, (i Thessalonians 5: 23.) 

Now the Lord of peace himself give 
you peace always by all means. The 
Lord be with you all. (2 Thessalonians 
3:16.) 

John to the seven churches which are 
in Asia : Grace be unto you, and peace, 
from him which is, and which was, and 
which is to come; and from the seven 
Spirits which are before his throne. 
(Revelation 1:4.) 

Peace Denied to the Wicked. 

And as Jehu entered in at the gate, 
she said. Had Zimri peace, who slew 
his master? (2 Kings 9: 31.) 

There is no peace, saith the Lord, 
unto the wicked. (Isaiah 48: 22.) 

The way of peace they know not : and 
there is no judgment in their goings: 
they have made them crooked paths; 
whosoever goeth therein shall not know 
peace. (Isaiah 59: 8.) 

The spoilers are come upon all high 
places through the wilderness: for the 
sword of the Lord shall devour from 
the one end of the land even to the other 
end of the land: no flesh shall have 
peace. (Jeremiah 12: 12.) 

Destruction cometh; and they shall 
seek peace, and there shall be none. 
(Ezekiel 7: 25.) 

Peace Promised. 

The Lord will give strength unto his 
people; the Lord will bless his people 
with peace. (Psalm 29: 11.) 

I will hear what God the Lord will 
speak: for he will speak peace unto his 
people, and to his saints: but let them 
not turn again to folly. ( Psalm 85 : 8. ) 



395 



PENTATEUCH 



THE COMPREHENSIVE ANALYSIS 



PENTECOST 



Peace I leave with you, my peace I 
give unto you: not as the zvorld giveth, 
give I unto you. Let not your heart he 
troubled, neither let it be afraid. (John 
14: 27.) 

And as manv as walk accordinsr to 
this rule, peace be on them, and mercy, 
and upon the Israel of God. (Gala- 
tians 6: 16.) 

Peace be to the brethren, and love 
with faith, from God the Father and the 
Lord Jesus Christ. (Ephesians 6: 23.) 



Peace in Earth and Heaven. 

And suddenly there was with the an- 
gel a multitude of the heavenly host 
praising God, and saying, 

Glory to God in the highest, and on 
earth peace, good will toward men. 
(Luke 2: 13, 14.) 

And when he was come nigh, even 
now at the descent of the mount of 
Olives, the whole multitude of the dis- 
ciples began to rejoice and praise God 
with a loud voice for all the mighty 
works that they had seen ; 

Saying, Blessed be the King that 
cometh in the name of the Lord: peace 
in heaven, and glory in the highest. 
(Luke 19: 37,38.) 

PENTATEUCH. 

Pen'ta-teuch — the Greek name for the 
first five books of the Bible. The name means 
"five-fold book." The Jews called the books 
"the hatorah" or law. It is the only part of 
the Bible they recognize as specially inspired. 

PENTECOST. (See Holy Ghost.) 

Pen'te-cost — the Greek name for the 
Jewish Feast of Weeks, which was celebrated 
on the fiftieth day from the Passover. Pen- 
tecost means, broadly, "fiftieth day." To the 
Christian, however, the dav of Pentecost has 



a far stronger and more beautiful significance. 
It is the day on which the Church of Christ 
really had its birth through the coming of the 
Holy Ghost. 

REFERENCES. 

And when the day of Pentecost was 
fully come, they were all with one ac- 
cord in one place. 

And suddenly there came a sound 
from heaven as of a rushing mighty 
wind, and it filled all the house where 
they were sitting. 

And there appeared unto them cloven 
tongues like as of fire, and it sat upon 
each of them. 

And they were all filled with the Holy 
Ghost, and began to speak with other 
tongues, as the Spirit gave them utter- 
ance. 

And there were dwelling at Jerusa- 
lem Jews, devout men, out of every na- 
tion under heaven. 

Now when this was noised abroad, 
the multitude came together, and were 
confounded, because that every man 
heard them speak in his own language. 

And they were all amazed and mar- 
velled, saying one to another. Behold, 
are not all these which speak Galilae- 
ans? 

And how hear we every man in our 
own tongue, wherein we were born ? 

Parthians, and Medes, and Elamites, 
and the dwellers in Mesopotamia, and 
in Judaea, and Cappadocia, in Pontus, 
and Asia, 

Phrygia, and Pamphylia, in Egypt, 
and in the parts of Libya about Gyrene, 
and strangers of Rome, Jews and pros- 
elytes, 

Cretes and Arabians, we do hear 
them speak in our tongues the wonder- 
ful works of God. 

And they were all amazed, and were 



396 



PERFECTION 



THE COMPREHENSIVE ANALYSIS 



PERFECTION 



in doubt, saying one to another, What 
meaneth this? 

Others mocking said, These men are 
full of new wine. 

Put Peter, standing up with the elev- 
en, lifted up his voice, and said unto 
them, Ye men of Judsea, and all ye that 
dwell at Jerusalem, be this known unto 
you, and hearken to my words : 

For these are not drunken, as ye sup- 
pose, seeing it is but the third hour of 
the day. 

But this is that which was spoken by 
the prophet Joel ; 

And it shall come to pass in the last 
days, saith God, I will pour out of my 
Spirit upon all flesh : and your sons and 
your daughters shall prophesy, and 
your young men shall see visions, and 
your old men shall dream dreams: 

And on my servants and on my hand- 
maidens I will pour out in those days 
of my Spirit; and they shall proph- 
esy: 

And I will shew wonders in heaven 
above, and signs in the earth beneath; 
blood, and fire, and vapour of smoke: 

The sun shall be turned into dark- 
ness, and the moon into blood, before 
that great and notable day of the Lord 
come: 

And it shall come to pass, that who- 
soever shall call on the name of the 
Lord shall be saved. (Acts 2: 1-2 1.) 



PERFECTION. 

Per-fec'tion — the quality or state of be- 
ing perfect or complete, so that nothing is 
wanting; the highest attainable state of ex- 
cellence. Perfection in any sense of the word 
is not possible with mankind. God alone is 
perfect in Himself, and the justified are made 
perfect through His grace, in the future state. 
We are taught by Scripture, however, to strive 
to walk in that perfection manifested by Jesus. 



REFERENCES. 

Perfection Not in Man. 

How much less shall I answer him, 
and choose out my words to reason with 
him? 

Whom, though I were righteous, yet 
would I not answer, but I would make 
supplication to my judge. (Job 9: 14, 

I5-) 

If I justify myself, mine own mouth 

shall condemn me: if I say, I am per- 
fect, it shall also prove me perverse. 

Though I were perfect, yet would I 
not know my soul: I would despise my 
life. (Job 9: 20, 21.) 

If I say, I will forget my complaint, 
I will leave off my heaviness, and com- 
fort myself; 

I am afraid of all my sorrows, I know 
that thou wilt not hold me innocent. 

If I be wicked, why then labour I in 
vain? 

If I wash myself with snow water, 
and make my hands never so clean ; 

Yet shalt thou plunge me in the ditch, 
and mine own clothes shall abhor me. 
(Job 9: 27-30.) 

And enter not into judgment with 
thy servant: for in thy sight shall no 
man living be justified. ( Psalm 143 : 2. ) 

For there is not a just man upon 
earth, that doeth good, and sinneth not. 
(Ecclesiastes 7: 20.) 

Not as though I had already attained, 
either were already perfect: but I fol- 
low after, if that I may apprehend that 
for which also I am apprehended of 
Christ Jesus. 

Brethren, I count not myself to have 
apprehended: but this one thing I do, 
forgetting those things which are be- 
hind, and reaching forth unto those 
things which are before, 

I press toward the mark for the prize 



397 



PERFECTION 



THE COMPREHENSIVE ANALYSIS 



PERJURY 



of the high caHing of God in Christ 
Jesus. (Philippians 3: 12-14.) 

If we say that we have no sin, we de- 
ceive ourselves, and the truth is not in 
us. ( I John 1:8.) 

If we say that we have not sinned, we 
make him a liar, and his word is not 
in us. (i John i : 10.) 

Perfection to Be Striven For. 

Ye shall observe to do therefore as 
the Lord your God hath commanded 
you : ye shall not turn aside to the right 
hand or to the left. (Deuteronomy 5: 
32.) 

Thou shalt be perfect with the Lord 
thy God. (Deuteronomy 18: 13.) 

Be ye therefore very courageous to 
keep and to do all that is written in the 
book of the law of Moses, that ye turn 
not aside therefrom to the right hand 
or to the left. (Joshua 23: 6.) 

Let your heart therefore be perfect 
with the Lord our God, to walk in his 
statutes, and to keep his command- 
ments, as at this day. ( i Kings 8 : 61.) 

I will behave myself wisely in a per- 
fect way. O when wilt thou come unto 
me? I will walk within my house with 
a perfect heart. (Psalm loi : 2.) 

But put ye on the Lord Jesus Christ, 
and make not provision for the flesh, to 
fulfil the lusts thereof. (Romans 13 : 14.) 

Having therefore these promises, 
dearly beloved, let us cleanse ourselves 
from all filthiness of the flesh and spirit, 
perfecting holiness in the fear of God. 
(2 Corinthians 7: i.) 

For we are glad, when we are weak, 
and ye are strong: and this also we 
wish, even your perfection. (2 Corin- 
thians 13: 9.) 

Finally, brethren, farewell. Be per- 
fect, be of good comfort, be of one mind, 
live in peace; and the God of love and 



peace shall be with you. (2 Corinthians 
13:11.) 

Till we all come in the unity of the 
faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the 
measure of the stature of the fulness of 
Christ : 

That we henceforth be no more chil- 
dren, tossed to and fro, and carried 
about with every wind of doctrine, by 
the sleight of men, and cunning crafti- 
ness, whereby they lie in wait to de- 
ceive. (Ephesians4: 13, 14.) 

That ye may approve things that are 
excellent; that ye may be sincere and 
without ofifence till the day of Christ. 
(Philippians i : 10.) 

That ye may be blameless and harm- 
less, the sons of God, without rebuke, 
in the midst of a crooked and perverse 
nation, among whom ye shine as lights 
in the world. (Philippians 2: 15.) 

And you, that were sometime alien- 
ated and enemies in your mind by wick- 
ed works, yet now hath he reconciled 

In the body of his flesh through 
death, to present you holy and un- 
blameable and unreproveable in his 
sight. (Colossians i : 21, 22.) 

PERJURY. 

Per'ju-ry — the act of swearing falsely or 
breaking an oath. Perjury is not only a very 
great crime in the eyes of man, but it is con- 
demned by God. 

REFERENCES. 

Thou shalt not bear false witness 
against thy neighbour. (Exodus 20: 
16.) 

And ye shall not swear by my name 
falsely, neither shalt thou profane the 
name of thy God: I am the Lord. (Le- 
viticus 19: 12.) 

Then said he unto me, This is the 



398 



PERSECUTION 



THE COMPREHENSIVE ANALYSIS 



PERSECUTION 



curse that goeth forth over the face of 
the whole earth: for every one that 
stealeth shall be cut off as on this side, 
according to it; and every one that 
sweareth shall be cut off as on that side, 
according to it. 

I will bring it forth, saith the Lord 
of hosts, and it shall enter into the house 
of the thief, and into the house of him 
that sweareth falsely by my name: and 
it shall remain in the midst of his house, 
and shall consume it with the timber 
thereof and the stones thereof. (Zech- 
ariah 5: 3, 4-) 

And let none of you imagine evil in 
your hearts against his neighbour; and 
love no false oath. (Zechariah 8: 17.) 

PERSECUTION. 

Per'se-cu'tion — the act of pursuing with 
hostile intentions, and to seek after and to 
improve all occasions for doing other persons 
or a person an injury. In a Scriptural sense 
persecution was the active and malignant op- 
position which the Christians of all ages, save 
the present, have met with from the enemies 
of Christ or from pagans. In the early days 
of the Church persecution was of a partic- 
ularly terrible sort, men, women, and children 
being exposed to the brutalities of the popu- 
lace or thrown to the animals in the Roman 
arenas. There were ten of these periods, ex- 
tending off and on from A.D. 64, in the times 
of Nero, to A.D. 303, in the reign of Diocle- 
tian. But, whether the persecution was in the 
remote past, or in the Middle Ages, or in later 
times, the Church has always been strong in 
meeting trials or death, and has grown and 
prospered under the lash of tyranny. 

REFERENCES. 
Persecution Foretold and Expected. 

Wherefore, behold, I send unto you 
prophets, and wise men, and scribes: 
and some of them ye shall kill and cru- 
cify; and some of them shall ye scourge 
in your synagogues, and persecute them 
from city to city. (Matthew 23 : 34.) 



Now the brother shall betray the 
brother to death, and the father the son; 
and children shall rise up against their 
parents, and shall cause them to be put 
to death. (Mark 13: 12.) 

Go your ways: behold, I send you 
forth as lambs among wolves. (Luke 
10: 3.) 

Therefore also said the wisdom of 
God, I zvill send them prophets and 
apostles, and some of them they shall 
slay and persecute. (Luke 11 : 49.) 

/ am come to send fire on the earth; 
and zvhat will I, if it be already kindled f 

But I have a baptism to be baptised 
with; and hoiv am I straitened till it be 
accomplished! 

Suppose ye that I am come to give 
peace on earth? I tell you. Nay; but 
rather division: 

For from henceforth there shall be 
-five in one house divided, three against 
two, and tzvo against three. 

The father shall be divided against 
the son, and the son against the father; 
the mother against the daughter, and 
the daughter against the mother; the 
mother in law against her daughter in 
law, and the daughter in law against 
her mother in law. (Luke 12 : 49-53.) 

But before all these, they shall lay 
their hands on you, and persecute you, 
delivering you up to the synagogues, 
and into prisons, being brought before 
kings and rulers for my name's sake. 

And it shall turn to you for a testi- 
mony. (Luke 21: 12, 13.) 

And ye shall be betrayed both by 
parents, and brethren, and kinsfolk, 
and friends; and some of you shall they 
cause to be put to death. (Luke 21: 
16.) 

Remember the word that I said unto 
you. The servant is not greater than his 
lord. If they have persecuted me, they 



399 



PERSECUTION 



THE COMPREHENSIVE ANALYSIS 



PERSECUTION 



will also persecute you; if they have 
kept my saying, they will keep yours 
also. 

But all these things zvill they do unto 
you for my name's sake, because they 
know not him that sent me. (John 15 : 
20, 21.) 

They shall put you out of the syna- 
gogues: yea, the time cometh, that who- 
soever killeth you will think that he do- 
eth God service. 

And these things will they do unto 
you, because they have not known the 
Father, nor me. (John 16: 2, 3.) 

For I will shew him how great things 
he must suffer for my name's sake. 
(Acts 9: 16.) 

Confirming the souls of the disciples, 
and exhorting them to continue in the 
faith, and that we must through much 
tribulation enter into the kingdom of 
God. (Acts 14: 22.) 

And now, behold, I go bound in the 
spirit unto Jerusalem, not knowing the 
things that shall befall me there: 

Save that the Holy Ghost witnesseth 
in every city, saying that bonds and 
afflictions abide me. (Acts 20: 22, 

23-) 

For I think that God hath set forth 

us the apostles last, as it were appoint- 
ed to death: for we are made a specta- 
cle unto the world, and to angels, and 
to men. ( i Corinthians 4:9.) 

That no man should be moved by 
these afflictions: for yourselves know 
that we are appointed thereunto. 

For verily, when we were with you, 
we told you before that we should suf- 
fer tribulation ; even as it came to pass, 
and ye know, (i Thessalonians 3: 3, 

4.) 

Yea, and all that will live godly in 
Christ Jesus shall suffer persecution. 
(2 Timothy 3: 12.) 



Ye have not yet resisted unto blood, 
striving against sin. (Hebrews 12: 4.) 

Endurance of Persecution. 

We are troubled on every side, yet 
not distressed; we are perplexed, but 
not in despair ; 

Persecuted, but not forsaken; cast 
down, but not destroyed. (2 Corin- 
thians 4 : 8, 9. ) 

And in nothing terrified by your ad- 
versaries: which is to them an evident 
token of perdition, but to you of salva- 
tion, and that of God. (Philippians i : 
28.) 

For the which cause I also suffer 
these things: nevertheless I am not 
ashamed; for I know whom I have be- 
lieved, and am persuaded that he is able 
to keep that which I have committed 
unto him against that day. (2 Timo- 
thy 1 : 12.) 

Beloved, think it not strange concern- 
ing the fiery trial which is to try you, 
as though some strange thing happened 
unto you: 

But rejoice, inasmuch as ye are par- 
takers of Christ's sufferings ; that, when 
his glory shall be revealed, ye may be 
glad also with exceeding joy. ( i Peter 
4: 12, 13.) 

Yet if any man suffer as a Christian, 
let him not be ashamed; but let him 
glorify God on this behalf, (i Peter 
4: 16.) 

Persecution Blessed. 

Blessed are they which are perse- 
cuted for righteousness' sake: for theirs 
is the kingdom of heaven. 

Blessed are ye, when men shall revile 
you, and persecute you, and shall say 
all manner of evil against you falsely, 
for niy sake. 

Rejoice, and be exceeding glad: for 



A.00 



PERSEVERANCE 



THE COMPREHENSIVE ANALYSIS 



PERSEVERANCE 



great is your reward in heaven: for so 
persecuted they the prophets which 
were before you. (Matthew 5: 10-12.) 

Whosoever therefore shall confess 
me before men, him will I confess also 
before my Father zvhich is in heaven. 

But whosoever shall deny me before 
men, him will I also deny before my 
Father zvhich is in heaven. (Matthew 

10: 32, 33-) 

For whosoever will save his life shall 
lose it: but whosoever shall lose his life 
for my sake and the gospel's, the same 
shall save it. (Mark 8: 35.) 

And Jesus answered and said. Verily 
I say unto you, There is no man that 
hath left house, or brethren, or sisters, 
or father, or mother, or wife, or chil- 
dren, or lands, for my sake, and the gos- 
pel's, 

But he shall receive a hundredfold 
now in this time, houses, and brethren, 
and sisters, and mothers, and children, 
and lands, with persecutions ; and in the 
zvorld to come eternal life. (Mark 10: 

29, 30-) 

And ye shall be hated of all men for 

my name's sake: hut he that shall en- 
dure unto the end, the same shall he 
saved. (Mark 13: 13.) 

PERSEVERANCE. (See Steadfastness.) 

Per'se-ver'ance — the act or state of per- 
sisting in anything undertaken; continued 
pursuit or prosecution of any business or plan 
or effort. The Bible, in many passages, en- 
joins us to perseverance, particularly with ref- 
erence to the things that are good and holy. 

REFERENCES. 

But he that shall endure unto the end, 
the same shall be saved. ( Matthew 24 : 

13.) 

And Jesus said unto him, No man, 
having put his hand to the plow, and 
26 40 



looking back, is tit for the kingdom of 
God. (Luke 9: 62.) 

Now when the Congregation was 
broken up, many of the Jews and reh- 
gious Proselytes followed Paul and 
Barnabas, who speaking to them, per- 
suaded them to continue in the grace of 
God. (Acts 13: 43.) 

Therefore my beloved brethren, be ye 
stedfast, unmoveable, always abound- 
ing- in the work of the Lord, forasmuch 
as you know that your labour is not in 
vain in the Lord, (i Corinthians 15: 

58.) 

Watch ye, stand fast in the faith, 
quit you like men: be strong, (i Co- 
rinthians 16: 13.) 

Praying always with all prayer and 
supplication in the Spirit, and watching 
thereunto with all perseverance and 
supplication for all saints. (Ephesians 
6: 18.) 

If ye continue in the faith grounded 
and settled, and be not moved away 
from the hope of the gospel, which ye 
have heard, and which was preached to 
every creature which is under heaven; 
whereof I Paul am made a minister. 
(Colossians i : 23.) 

But ye, brethren, be not weary in well 
doing. (2 Thessalonians 3: 13.) 

That thou keep this commandment 
without spot, unrebukeable, until the 
appearing of our Lord Jesus Christ, 
(i Timothy 6: 14.) 

But Christ as a son over his own 
house; whose house are we, if we hold 
fast the confidence and the rejoicing of 
the hope firm unto the end. (Hebrews 

3'- 6-) 

But exhort one another daily, while 

it is called To day; lest any of you be 
hardened through the deceitfulness of 



sm. 



For we are made partakers of Christ, 



PETER 



THE COMPREHENSIVE ANALYSIS 



PETER 



if we hold the beginning of our confi- 
dence stedfast unto the end. (Hebrews 

3: I3> I4-) 

Let us hold fast the profession of our 
faith without wavering (for he is faith- 
ful that promised). (Hebrews 10: 23.) 

Now the just shall live by faith: but 
if any man draw back, my soul shall 
have no pleasure in him. 

But we are not of them who draw 
back unto perdition: but of them that 
believe, to the saving of the soul. (He- 
brews 10: 38, 39.) 

Ye therefore, beloved, seeing ye 
know these things before, beware lest 
ye also being led away with the error of 
the wicked, fall from your own stedfast- 
ness. (2 Peter 3: 17.) 

Fear none of those things which thou 
shalt suffer : behold, the devil shall cast 
some of you into prison, that ye may be 
tried, and ye shall have tribulation ten 
days: be thou faithful unto death, and 
I will give thee a crown of life. ( Reve- 
lation 2: 10.) 

But that which ye have already, hold 
fast till I come. 

And he that overcometh, and keepeth 
my works unto the end, to him will I 
give power over the nations. T Revela- 
tion 2: 25, 26.) 

PETER. 

Pe'ter — the English form of a Greek word 
meaning "a rock" or "a stone," given to Simon 
the son of Jonas, one of the earHest of the 
disciples, as well as one of the greatest. 

Peter was a native of Bethsaida, a Galilee 
fishing-town, and with his brother Andrew 
pursued the occupation of a fisherman. He 
probably was a disciple of John the Baptist 
before the ministry of Jesus began. Andrew 
met Jesus before Peter and then presented 
his brother to the Master, on which occasion 
Jesus gave him the name of Cephas, which 
in Greek is Petros, from which we get the 
English Peter. From the first we find Peter 



taking a sort of leadership among the apos- 
tles, acting as spokesman for them in their in- 
tercourse with Jesus, and generally showing 
those qualities of ardent attachment and zeal, 
which were so strong a part of his nature. 
The incidents of the gospels throw much light 
upon Peter's character — the attempt to walk 
upon the sea to his Master, his unhesitating 
avowals of faith in Jesus' Messiahship, his 
rash but affectionate rebuke of the Lord for 
speaking of suffering and death as a part of 
His divine mission, his horror at the thought 
that his beloved Master desired to wash his 
feet, and the denial he made of Jesus after 
his vaunting avowal that he never would deny 
Him, and his subsequent bitter sorrow and 
repentance. Peter, we see in this series of in- 
cidents, was only a mortal man and a Jew 
who had a different idea as to what the Mes- 
siah should be. After the crucifixion, we 
find an entirely different Peter. Knowledge 
and wisdom had come to him through Jesus' 
death and resurrection, and his whole course 
of thought and action changed. He was just 
as zealous and active as ever, but his rashness 
and impetuosity had gone. We know that 
he spent the remainder of his life in active 
and useful ministry. On one occasion Paul 
felt it necessary to rebuke him, and strange to 
say not because of rash or Impetuous acts, 
but for apparent weakness and timidity — a 
trvily strange thing when we consider the man's 
former character. He suffered martyrdom, 
probably at Rome and with his head down- 
ward, about the same time as Paul. 

REFERENCES. 

Call and Sending Forth. 

And Jesus, walking by the sea of 
Galilee, saw two brethren, Simon called 
Peter, and Andrew his brother, casting 
a net into the sea : for they were fishers. 

And he saith unto them. Follow me, 
and I will make you Ushers of men. 
(Matthew 4: 18, 19.) 

Now when he had left speaking, he 
said unto Simon, Launch out into the 
deep, and let down your nets for a 
draught. 

And Simon answering said unto 



403 



PETER 



THE COMPREHENSIVE ANALYSIS 



PETER 



him, Master, we have toiled all the 
night, and have taken nothing: never- 
theless at thy word I will let down the 
net. 

And when they had this done, they 
inclosed a great multitude of fishes : and 
their net brake. 

And they beckoned unto their part- 
ners, which were in the other ship, that 
they should come and help them. And 
they came, and filled both the ships, so 
that they began to sink. 

When Simon Peter saw it, he fell 
down at Jesus' knees, saying, Depart 
from me; for I am a sinful man, O 
Lord. (Luke 5: 4-8.) 

Tries to Walk on Water. 

And Peter answered him and said, 
Lord, if it be thou, bid me come unto 
thee on the water. 

And he said. Come. And when Peter 
was come down out of the ship, he 
walked on the water, to go to Jesus. 

But when he saw the wind boister- 
ous, he was afraid; and beginning to 
sink, he cried, saying, Lord, save me. 

And immediately Jesus stretched 
forth his hand, and caught him, and 
said unto him, O thou of little faith, 
wherefore didst thou doubt f (Matthew 
14:28-31.) 

Confesses Jesus' Messiahship. 

And Simon Peter answered and said, 
Thou art the Christ, the Son of the liv- 
ing God. 

And Jesus answered and said unto 
him. Blessed art thou, Simon Bar-jona: 
for flesh and blood hath not revealed it 
unto thee, but my Father zvhich is in 
heaven. 

And I say also unto thee, That thou 
art Peter, and upon this rock I zvill 



build my church; and the gates of hell 
shall not prevail against it. 

And I zvill give unto thee the keys of 
the kingdom of heaven: and zjuhatso- 
ever thou shalt bind on earth shall be 
bound in heaven: and zvhatsoever thou 
shalt loose on earth shall be loosed in 
heaven. (Matthew 16: 16-19.) 

Witnesses the Transfiguration. 

And after six days Jesus taketh 
Peter, James, and John his brother, 
and bringeth them up into an high 
mountain apart, 

And was transfigured before them: 
and his face did shine as the sun, and 
his raiment was white as the lisfht. 

And, behold, there appeared unto 
them Moses and Elias talking with 
him. 

Then answered Peter, and said unto 
Jesus, Lord, it is good for us to be here : 
if thou wilt, let us make here three tab- 
ernacles; one for thee, and one for 
Moses, and one for Elias. (Matthew 
17: 1-4.) 

Denies Christ. 

And the Lord said, Simon, Simon, 
behold, Satan hath desired to have you, 
that he may sift you as zvheat: 

But I have prayed for thee, that thy 
faith fail not: and zvhen thou art con- 
verted, strengthen thy brethren. 

And he said unto him. Lord, I am 
ready to go with thee, both into prison, 
and to death. 

And he said, / tell thee, Peter, the 
cock shall not crozv this day, before that 
thou shalt thrice deny that thou know- 
cst me. (Luke 22: 31-34.) 

Then took they him, and led him, and 
brought him into the high priest's 
house. And Peter followed afar off. 

And when they had kindled a fire in 



403 



PETER 



THE COMPREHENSIVE ANALYSIS 



PETER 



the midst of the hall, and were set 
down together, Peter sat down among 
them. 

But a certain maid beheld him as he 
sat by the fire, and earnestly looked 
upon him, and said. This man was also 
with him. 

And he denied him, saying. Woman, 
I know him not. 

And after a little while another saw 
him, and said, Thou art also of them. 
And Peter said, Man, I am not. 

And about the space of one hour aft- 
er another confidently affirmed, saying. 
Of a truth this fellow also was with 
him: for he is a Galilsean. 

And Peter said, Man, I know not 
what thou sayest. And immediately, 
while he yet spake, the cock crew. 

And the Lord turned, and looked 
upon Peter. And Peter remembered 
the word of the Lord, how he had said 
unto him, Before the cock crow, thou 
shalt deny me thrice. 

And Peter went out, and wept bitter- 
ly. (Luke 22: 51-62.) 

Jesus Foretells Peter's Martyrdom. 

He saith unto him the third time, 
Simon, son of Jonas, lovest thou me? 
Peter was grieved because he said unto 
him the third time, Lovest thou me? 
And he said unto him. Lord, thou know- 
est all things; thou knowest that I love 
thee. Jesus saith unto him. Feed my 
sheep. 

Verily, verily, I say unto thee. When 
thou wast young, thou girdedst thyself, 
and walkedst whither thou woiddest: 
but when thou shalt be old, thou shalt 
stretch forth thy hands, and another 
shall gird thee, and carry thee whither 
thou wouldest not. 

This spake he, signifying by what 
death he should glorify God. And 



when he had spoken this, he saith unto 
him, Follow me. (John 21 : 17-19.) 

Teaches Boldly. 

And they called them, and command- 
ed them not to speak at all nor teach in 
the name of Jesus. 

But Peter and John answered and 
said unto them, Whether it be right in 
the sight of God to hearken unto you 
more than unto God, judge ye. 

For we cannot but speak the things 
which we have seen and heard. 

So when they had further threat- 
ened them, they let them go, finding 
nothing how they might punish them, 
because of the people: for all men glo- 
rified God for that which was done. 
(Acts 4: 18-21.) 

Delivered from Prison. 

Peter therefore was kept in prison: 
but prayer was made without ceasing 
of the church unto God for him. 

And when Herod would have 
brought him forth, the same night Peter 
was sleeping between two soldiers, 
bound with two chains: and the keep- 
ers before the door kept the prison. 

And, behold, the angel of the Lord 
came upon him, and a light shined in 
the prison: and he smote Peter on the 
side, and raised him up, saying, Arise 
up quickly. And his chains fell off 
from his hands. 

And the angel said unto him. Gird 
thyself, and bind on thy sandals. And 
so he did. And he saith unto him, 
Cast thy garment about thee, and fol- 
low me. 

And he went out, and followed him; 
and wist not that it was true which was 
done by the angel; but thought he saw 
a vision. (Acts 12: 5-9.) 



404 



PHARAOH 



THE COMPREHENSIVE ANALYSIS 



PILATE 



Foretells His Death. 

Yea, I think it meet, as long as I am 
in this tabernacle, to stir you up by put- 
ting you in remembrance; 

Knowing that shortly I must put off 
this my tabernacle, even as our Lord 
Jesus Christ hath shewed me. 

Moreover I will endeavour that ye 
may be able after my decease to have 
these things always in remembrance. 

For we have not followed cunningly 
devised fables, when we made known 
unto you the power and coming of our 
Lord Jesus Christ, but were eyewitness- 
es of his majesty. (2 Peter i : 13-16.) 

PHARAOH. 

Pha'raoh (usually pronounced as though 
spelled "faro") — ^meaning "the sun." The 
name was applied to the monarchs of Egypt 
as their official title. Quite a number of them 
figure in the pages of the Old Testament. 
Roughly, they were the pharaoh Abraham 
knew, the one who befriended Joseph, the 
one who "knew not Joseph," the one of the 
oppression, the one of the Exodus, probably 
a son of the pharaoh of the oppression, and 
several others, one of whom gave his daughter 
to Solomon as a wife. 

PHARISEE. 

Phar'i-see — meaning "the separated." 
The Pharisees were one of the three sects into 
which Judaism was divided at the period of 
Christ. Those of them that were not hypo- 
crites were fanatics. The sect doubtless had 
its origin in the changed conditions manifest- 
ed among the Israelites after the return from 
the second captivity, when the purity of the 
old Hebrewism gave place to the impure Juda- 
ism. The Pharisees insisted upon keeping all 
the formal laws of Moses to the very last let- 
ter, especially those with reference to clean 
and unclean things. The first record we have 
of them as a distinct and recognized sect is 
about the year 150 B.C. They rapidly grew 
to power and eminence, craftily making them- 
selves the popular party by declaring that God 
had given to all men alike the kingdom, the 



priesthood, and holiness. By the time of 
Christ they entirely dominated Hebrew poli- 
tics and society. Christ's protests against 
their greed, rascality, and hypocrisy naturally 
made them His enemies, and they pursued 
Him vindictively until they brought about His 
condemnation and death. 

PHILIP. 

Phil'ip — a form of a Creek word mean- 
ing "a lover of horses." The reader meets in 
the New Testament four persons bearing the 
name of Philip — one Philip the apostle, and 
the other Philip the evangelist, one of the 
original seven deacons. The other two Phil- 
ips were unimportant sons of Herod the Great. 

PHILIPPI. 

Phi-lip'pi — a city of Macedonia, named 
in honor of Philip of Macedon. Later it 
seems to have been a Roman colony. Not far 
from it was fought a great battle, one of the 
most decisive ones in history. The result of 
it turned the Roman republic into a monarchy. 
Paul several times visited the church formed 
in the place, and wrote one of his epistles to 
its members. 

PHILISTINES. 

Phi-lis'tines — the name of a people who 
inhabited the country of Philistia. The name 
means "emigrant" or "wandering." The 
Philistines held a small strip of territory on 
the coast, and are supposed originally to have 
come from Egypt as colonists. They were a 
strong, warlike, and powerful people, and gave 
the Israelites a vast amount of trouble. 

PILATE, PONTIUS. 

Pi'late. Pontius Pilate was the sixth 
Roman procurator or governor of Judea, hav- 
ing been appointed to the office by the em- 
peror Tiberius to succeed Valerius Gratus. 
He held office ten years, and during them 
Jesus the Christ was brought before him by 
the Jews for trial. Pilate was a man who 
could deal out evenhanded justice when pol- 
icy or his own personal ends did not interfere. 

We can see that he favored the release of 
Jesus because he found Him innocent of 
wrong. Although Jesus had been tried and 



405 



PITY 



THE COMPREHENSIVE ANALYSIS 



PLEASURES 



condemned by His own countrymen, they had 
not the power of executing Him, a power 
which rested entirely with Pilate, who could 
have ordered the Master's release and the 
Jews would not have been able to gainsay 
him. But as soon as he realized that personal 
danger might attend such action or that the 
Jews might complain to Rome, he weakly 
submitted to their wishes. Not long after the 
crucifixion Pilate got into political trouble and 
was ordered home to Rome to appear before 
the emperor. In the meantime, however, the 
emperor died and Pilate escaped punishment. 
He eventually committed suicide while in 
exile. 

References. — Matthew 27; Mark 15; Luke 
23; John 18 and 19. 

PITY. (See Compassion, Kindness, Mercy.) 
Pit'y — compassion or mercy for the suf- 
fering or distress of others. Pity is one of 
the divine virtues. With God it is in a state 
of perfection, while in mankind the amount 
possessed varies according to the quality of 
the spiritual nature. 

REFERENCES. 

Have pity upon me, have pity upon 
me, O ye my friends; for the hand of 
God hath touched me. (Job 19: 21.) 

Reproach hath broken my heart ; and 
I am full of heaviness : and I looked for 
sonie to take pity, but there was none; 
and for comforters, but I found none. 
( Proverbs 69 : 20. ) 

He that hath pity upon the poor, lend- 
eth unto the Lord; and that which he 
hath given will he pay him again. 
(Proverbs 19: 17.) 

Shouldest not thou also have had 
compassion on thy fellowservant, even 
as I had pity on theef (Matthew 18: 
33.) 

PLEASURES. (See Happiness, Joy, Sin.) 

Pleas'ure — the gratification of the senses 
or the mind ; agreeable sensations or emotions ; 
amusement. Pleasures are of two sorts — 



those that are harmful to the Christian and 
religious life, and those that make us enjoy 
that life better by making us realize the extent 
of God's plans for us by giving us good thing.s. 
Worldly pleasures are placed by the Bible in 
the class of hurtful pleasures, and we are 
warned to avoid them. 

REFERENCES. 
Vanity of Worldly Pleasures. 

I said in mine heart, Go to now, I will 
prove thee with mirth; therefore enjoy 
pleasure : and behold, this also is vanity. 

I said of laughter. It is mad: and of 
mirth, What doeth it ? 

I sought in mine heart to give myself 
unto wine, yet acquainting mine heart 
with wisdom; and to lay hold on folly, 
till I might see what was that good for 
the sons of men, which they should do 
under the heaven all the days of their 
life. 

I made me great works ; I builded me 
houses ; I planted me vineyards ; 

I made me gardens and orchards, and 
I planted trees in them of all kind of 
fruits : 

I made me pools of water, to water 
therewith the wood that bringeth forth 
trees : 

I got me servants and maidens, and 
had servants born in my house; also I 
had great possessions of great and 
small cattle above all that were in Jeru- 
salem before me; 

I gathered me also silver and gold, 
and the peculiar treasure of kings, and 
of the provinces; I gat me men-singers 
and women-singers, and the delights of 
the sons of men, as musical instru- 
ments, and that of all sorts. 

So I was great, and increased more 
than all that were before me in Jerusa- 
lem : also my wisdom remained with me. 

And whatsoever mine eyes desired I 
kept not from them, I withheld not my 



4.06 



PLEASURES 



THE COMPREHENSIVE ANALYSIS 



PLEASURES 



heart from any joy; for my heart re- 
joiced in all my labour: and this was 
my portion of all my labour. 

Then I looked on all the works that 
my hands had wrought, and on the la- 
bour that I had laboured to do: and 
behold, all was vanity and vexation of 
spirit, and there was no profit under the 
sun. (Ecclesiastes 2: i-ii.) 

Effects of Worldly Pleasure. 

And that which fell among thorns 
are they, which, zvhen they have heard, 
go forth, and are choked with cares and 
riches and pleasures of this life, and 
bring no fruit to perfection. (Luke 8: 

14.) 

Go to now, ye rich men, weep and 
howl for your miseries that shall come 
upon you. 

Your riches are corrupted, and your 
garments are motheaten. 

Your gold and silver is cankered; 
and the rust of them shall be a witness 
against you, and shall eat your flesh as 
it were fire. Ye have heaped treasure 
together for the last days. 

Behold, the hire of the labourers who 
have reaped down your fields, which is 
of you kept back by fraud, crieth : and 
the cries of them which have reaped are 
entered into the ears of the Lord of 
sabaoth. 

Ye have lived in pleasure on the 
earth, and been wanton; ye have nour- 
ished your hearts, as in a day of slaugh- 
ter. (James 5: 1-5.) 

But these, as natural brute beasts 
made to be taken and destroyed, speak 
evil of the things that they understand 
not, and shall utterly perish in their own 
corruption, 

And shall receive the reward of un- 
righteousness, as they that count it 
pleasure to riot in the day time: Spots 



they are and blemishes, sporting them- 
selves with their own deceivings, while 
they feast with you : 

Having eyes full of adultery and that 
cannot cease from sin, beguiling unsta- 
ble souls : an heart they have exercised 
with covetous practices: cursed chil- 
dren. (2 Peter 2: 12-14.) 

Commands and Warnings against Worldly 
Pleasure. 

Traitors, heady, highminded, lovers 
of pleasures more than lovers of God, 

Having a form of godliness, but 
denying the power thereof: from such 
turn away. 

For of this sort are they which creep 
into houses, and lead captive silly wom- 
en laden with sins, led away with divers 
lusts. 

Ever learning, and never able to 
come to the knowledge of the truth. (2 
Timothy 3: 4-7.) 

For we ourselves also were sometimes 
foolish, disobedient, deceived, serving 
divers lusts and pleasures, living in 
malice and envy, hateful, and hating 
one another. (Titus 3:3.) 

Forasmuch then as Christ hath suf- 
fered for us in the flesh, arm yourselves 
likewise with the same mind: for he 
that hath suffered in the flesh hath 
ceased from sin; 

That he no longer should live the rest 
of his time in the flesh to the lusts of 
men, but to the will of God. 

For the time past of our life may suf- 
fice us to have wrought the will of the 
Gentiles, when we walked in lascivi- 
ousness, lusts, excess of wine, revel- 
ings, banquetings, and abominable idol- 
atries: 

Wherein they think it strange that ye 
run not with them to the same excess 
of riot, speaking evil of you : 



407 



PLENTY 



THE COMPREHENSIVE ANALYSIS 



POOR 



Who shall give account to him that 
is ready to judge the quick and the dead. 

For for this cause was the gospel 
preached also to them that are dead, 
that they might be judged according to 
men in the flesh, but live according to 
God in the spirit, (i Peter 4: 1-6.) 

PLENTY. 

Plen'ty — a full or adequate supply; 
enough and to spare ; abundance. The Bible 
shows us very conclusively that plenty, like 
all other things, comes from God, and that 
we are not sufficiently thankful to Him for it. 
When we are poor and have little we are in- 
clined to go to Him with prayers and peti- 
tions that He gives us, but when He has given 
and with openhanded generosity, we rarely 
seek Him to return our praise and thanks. It 
is a human failing, but we should strive to 
overcome it. 

REFERENCES. 

And the Lord shall make thee plente- 
ous in goods, in the fruit of thy body, 
and in the fruit of thy cattle, and in the 
fruit of thy ground, in the land which 
the Lord sware unto thy fathers to give 
thee. (Deuteronomy 28: 11.) 

Thou crownest the year with thy 
goodness ; and thy paths drop fatness. 

They drop upon the pastures of the 
wilderness: and the little hills rejoice 
on every side. 

The pastures are clothed with flocks ; 
the valleys also are covered over with 
corn ; they shout for joy, they also sing. 
(Psalm 65: 11-13.) 

Thou, O God, didst send a plentiful 
rain, whereby thou didst confirm thine 
inheritance, when it was weary. 
(Psalm 68: 9.) 

Rid me, and deliver me from the hand 
of strange children, whose mouth speak- 
eth vanity, and their right hand is a 
right hand of falsehood: 

That our sons may be as plants 



grown up in their youth; that our 
daughters may be as cornerstones, pol- 
ished after the similitude of a palace : 

That our garners may be full, afiford- 
ing all manner of store; that our sheep 
may bring forth thousands and ten 
thousands in our streets: 

That our oxen may be strong to la- 
bour ; that there be no breaking in, nor 
going out ; that there be no complaining 
in our streets. 

Happy is that people, that is in such 
a case : yea, happy is that people, whose 
God is the Lord. (Psalm 144: 11-15.) 

And ye shall eat in plenty, and be 
satisfied, and praise the name of the 
Lord your God, that hath dealt won- 
drously with you: and my people shall 
never be ashamed. (Joel 2: 26.) 

POOR. (See Riches.) 

Poor. We find the word "poor" used in 
the Bible to indicate a number of different 
conditions, namely : ( i ) Destitute of property 
or the good things of life ; needy or indigent ; 
(2) destitute of such qualities as are desirable 
or might be expected; (3) worthy of pity or 
sympathy ; (4) free from self-assertion or not 
proud or arrogant, otherwise the meek. 

The Bible bids us be good to the poor in 
that it advises almsgiving and kindness to 
those who have less of worldly goods than we. 
It also counsels its to be generous, kind, and 
considerate toward those things or persons 
that are poor in the sense of qualities, giving 
from our own store of qualities to help them, 
or, in the case of inanimate things, to remem- 
ber that they are creations of God. To the 
"poor in spirit" or the meek are promised great 
rewards. 

REFERENCES. 
The Poor Always to Be Found. 

For the poor shall never cease out of 
the land: therefore I command thee, 
saying, Thou shalt open thine hand 
wide unto thy brother, to thy poor, and 



408 



POOR 



THE COMPREHENSIVE ANALYSIS 



POOR 



to thy needy, in thy land. (Deuteron- 
omy 15: II.) 

For ye have the poor always with 
you; but me ye have not always. (Mat- 
thew 26: II.) 

For ye have the poor with you al- 
ways, and whensoever ye will ye may 
do them good: but me ye have not al- 
ways. (Mark 14: 7.) 

The Condition of the Poor. 

They turn the needy out of the way: 
the poor of the earth hide themselves 
together. (Job 24: 4.) 

There is that maketh himself rich, 
yet hath nothing: there is that maketh 
himself poor, yet hath great riches. 

The ransom of a man's life are his 
riches : but the poor heareth not rebuke. 
(Proverbs 13: 7, 8.) 

The poor useth entreaties; but the 
rich answereth roughly. (Job 18: 23.) 

Wealth maketh many friends; but 
the poor is separated from his neigh- 
bour. (Job 19: 4.) 

Now there was found in it a poor 
wise man, and he by his wisdom deliv- 
ered the city; yet no man remembered 
that same poor man. 

Then said I, Wisdom is better than 
strength: nevertheless the poor man's 
wisdom is despised, and his words are 
not heard. (Ecclesiastes 9: 15, 16.) 

Hearken, my beloved brethren, Hath 
not God chosen the poor of this world 
rich in faith, and heirs of the kingdom 
which he hath promised to them that 
love him ? (James 2:5.) 

Causes for Poverty. 

How long wilt thou sleep, O slug- 
gard? when wilt thou arise out of thy 
sleep ? 

Yet a little sleep, a little slumber, a 
little folding of the hands to sleep : 



So shall thy poverty come as one that 
travelleth, and thy want as an armed 
man. (Proverbs 6: 9-1 1.) 

Pie becometh poor that dealeth with 
a slack hand; but the hand of the dili- 
gent maketh rich. (Proverbs 10: 4.) 

For the drunkard and the glutton 
shall come to poverty: and drowsiness 
shall clothe a man with rags. (Prov- 
erbs 23 : 21.) 

He that tilleth his land shall have 
plenty of bread: but he that followeth 
after vain persons shall have poverty 
enough. (Proverbs 28: 19.) 

Fie that hasteth to be rich hath an 
evil eye, and considereth not that pov- 
erty shall come upon him. (Proverbs 
28: 22.) 

Oppression of Poor Condemned. 

If thou lend money to any of my peo- 
ple that is poor by thee, thou shalt not 
be to him as an usurer, neither shalt 
thou lay upon him usury. ( Exodus 22 : 

25-) 

If there be among you a poor man of 
one of thy brethren within any of thy 
gates in thy land which the Lord thy 
God giveth thee, thou shalt not harden 
thy heart, nor shut thine hand from thy 
poor brother, (Deuteronomy 15: 7.) 

Defend the poor and fatherless: do 
justice to the afflicted and needy. 

Deliver the poor and needy : rid them 
out of the hand of the wicked. ( Psalm 
82:3,4.) 

He that oppresseth the poor re- 
proacheth his Maker: but he that hon- 
our eth him hath mercy on the poor. 
(Proverbs 14: 31.) 

Whoso mocketh the poor reproach- 
eth his Maker: and he that is glad at 
calamities shall not be unpunished. 
(Proverbs 17: 5.) 

He that oppresseth the poor to in- 



409 



POOR 



THE COMPREHENSIVE ANALYSIS 



POOR 



crease his riches, and he that giveth to 
the rich, shall surely come to want. 
(Proverbs 22: 16.) 

Rob not the poor, because he is 
poor: neither oppress the afflicted in 
the gate: 

For the Lord will plead their cause, 
and spoil the soul of those that spoiled 
them. (Proverbs 22: 22, 23.) 

The Lord will enter into judgment 
with the ancients of his people, and 
the princes thereof; for ye have eaten 
up the vineyard ; the spoil of the poor is 
in your houses. 

What mean ye that ye beat my peo- 
ple to pieces, and grind the faces of the 
poor? saith the Lord God of hosts. 
(Isaiah 3: 14, 15.) 

Thus saith the Lord ; For three trans- 
gressions of Israel, and for four, I will 
not turn away the punishment thereof : 
because they sold the righteous for sil- 
ver, and the poor for a pair of shoes ; 

That pant after the dust of the earth 
on the head of the poor, and turn aside 
the way of the meek. (Amos 2 : 6, 7.) 

Forasmuch, therefore, as your tread- 
ing is upon the poor, and ye take from 
him burdens of wheat: ye have built 
houses of hewn stone, but ye shall not 
dwell in them; ye have planted pleasant 
vineyards, but ye shall not drink wine 
of them, ( Amos 5 : 11.) 

And oppress not the widow, nor the 
fatherless, the stranger, nor the poor; 
and let none of you imagine evil against 
his brother in your heart. (Zechariah 
7: 10.) 

For if there come unto your assem- 
bly a man with a gold ring, in goodly 
apparel, and there come in also a poor 
man in vile raiment; 

And ye have respect to him that 
weareth the gay clothing, and say unto 
him, Sit thou here in a good place; and 



say to the poor. Stand thou there, or sit 
here under my footstool : 

Are ye not then partial in yourselves, 
and are become judges of evil thoughts ? 
(James 2: 2-4.) 

Poor to Be Kindly Treated. 

And six years thou shalt sow thy 
land, and shalt gather in the fruits 
thereof : 

But the seventh year thou shalt let it 
rest and lie still; that the poor of thy 
people may eat : and what they leave the 
beasts of the field shall eat. In like 
manner thou shalt deal with thy vine- 
yard, and with thy oliveyard. ( Exodus 
23: 10, II.) 

And thou shalt not glean thy vine- 
yard, neither shalt thou gather every 
grape of thy vineyard; thou shalt leave 
them for the poor and stranger: I am 
the Lord your God. (Leviticus 19: 
10.) 

If thy brother be waxen poor, and 
hath sold away some of his possession, 
and if any of his kin come to redeem it, 
then shall he redeem that which his 
brother sold. (Leviticus 25: 25.) 

If there be among you a poor man of 
one of thy brethren within any of thy 
gates in thy land which the Lord thy 
God giveth thee, thou shalt not harden 
thine heart, nor shut thine hand from 
thy poor brother : 

But thou shalt open thine hand wide 
unto him, and shalt surely lend him suf- 
ficient for his need, in that which he 
wanteth. (Deuteronomy 15: 7, 8.) 

Blessed is he that considereth the 
poor : the Lord will deliver him in time 
of trouble. 

The Lord will preserve him, and keep 
him alive; and he shall be blessed upon 
the earth : and thou wilt not deliver him 
unto the will of his enemies. 



410 



POOR 



THE COMPREHENSIVE ANALYSIS 



POOR 



The Lord will strengthen him upon 
the bed of languishing: thou wilt make 
all his bed in his sickness. (Psalm 41 : 

1-3- ) 

He that despiseth his neighbour sin- 

neth: but he that hath mercy on the 
poor, happy is he. (Proverbs 14: 
21.) 

Only they would that we should re- 
member the poor, the same which I 
also was forward to do. (Galatians 2: 
10.) 

God Considers the Poor. 

But he saveth the poor from the 
sword, from their mouth, and from the 
hand of the might}^ 

So the poor hath hope, and iniquity 
stoppeth her mouth. (Job 5: 15, 
16.) 

For the needy shall not always be for- 
gotten : the expectation of the poor shall 
not perish for ever. (Psalm 9: 18.) 

Thy congregation hath dwelt there- 
in: thou, O God, hast prepared of thy 
goodness for the poor. (Psalm 68: 
10.) 

For the Lord heareth the poor, and 
despiseth not his prisoners, (Psalm 

69: 33-) 

He shall judge thy people with right- 
eousness, and thy poor with judgment. 
(Psalm yT.: 2.) 

He will regard the prayer of the des- 
titute, and not despise their prayer. 
(Psalm 102: 17.) 

He raiseth up the poor out of the 
dust, and lifteth the needy out of the 
dunghill ; 

That he may set him with princes, 
even with the princes of his people. 
(Psalm 113: 7, 8.) 

I will abundantly bless her provision : 
I will satisfy her poor with bread. 
(Psalm 132: 15.) 



And he said unto his disciples, There- 
fore I say unto you, Take no thought 
for your life, zvhat ye shall eat; neither 
for the body, what ye shall put on. 

The life is more than meat, and the 
body is more than raiment. 

Consider the ravens: for they neither 
sow nor reap; which neither have store- 
house nor barn; and God feedeth them: 
how much more are ye better than the 
fowls? 

And which of you with taking 
thought can add to his stature one 
cubit? 

If ye then be not able to do that thing 
which is least, why take ye thought for 
the rest? 

Consider the lilies how they grow: 
they toil not, they spin not; and yet I 
say unto you, that Solomon in all his 
glory was not arrayed like one of 
these. 

If then God so clothe the grass, which 
is to day in the field, and to morrow is 
cast into the oven; how much more will 
he clothe you, O ye of little faith? 

And seek not ye what ye shall eat, or 
what ye shall drink, neither be ye of 
doubtful mind. 

For all these things do the nations of 
the world seek after: and your Father 
knoweth that ye have need of these 
things. 

But rather seek ye the kingdom of 
God; and all these things shall be added 
unto you. 

Fear not, little Hock; for it is your 
Father's good pleasure to give you the 
kingdom. (Luke 12: 22-32.) 

The Church's Care for the Poor. 

And in those days when the number 
of the Disciples was multiplied, there 
arose a murmuring of the Grecians 
against the Hebrews, because their wid- 



41 



POOR 



THE COMPREHENSIVE ANALYSIS 



PRAISE 



ows were neglected in the daily minis- 
tration. 

Then the twelve called the multitude 
of the Disciples unto them, and said, It 
is not reason that we should leave the 
word of God, and serve tables. 

Wherefore, brethren, look ye out 
among you seven men of honest report, 
full of the Holy Ghost, and wisdom, 
whom we may appoint over this busi- 
ness. (Acts 6: 1-3.) 

Therefore I thought it necessary to 
exhort the brethren, that they would go 
before unto you, and make up before- 
hand your bounty, whereof ye had no- 
tice before, that the same might be 
ready, as a matter of bounty, and not as 
of covetousness. 

But this I say. He which soweth spar- 
ingly shall reap also sparingly; and he 
which soweth bountifully shall reap 
also bountifully. 

Every man according as he purpos- 
eth in his heart, so let him give; not 
grudgingly, or of necessity: for God 
loveth a cheerful giver. 

And God is able to make all grace 
abound toward you; that ye, always 
having all sufficiency in all things, may 
abound to every good work: 

(As it is written, He hath dispersed 
abroad; he hath given to the poor: his 
righteousness remaineth for ever. 

Now he that ministereth seed to the 
sower both minister bread for your 
food, and multiply your seed sown, and 
increase the fruits of your righteous- 
ness;) 

Being enriched in every thing to all 
bountifulness, which causeth through 
us thanksgiving to God. (2 Corin- 
thians 9: 5-1 1.) 

Only they would that we should re- 
member the poor ; the same which I also 
was forward to do. (Galatians 2: 10.) 



Christ Blesses the Poor in Spirit. 

For all those things hath mine hand 
made, and all those things have been, 
saith the Lord: but to this man will I 
look, even to him that is poor and of a 
contrite spirit, and trembleth at my 
word. (Isaiah 66: 2.) 

Blessed are the poor in spirit: for 
theirs is the kingdom of heaven. (Mat- 
thew 5 : 3.) 

And he lifted up his eyes on his dis- 
ciples, and said. Blessed he ye poor: for 
yours is the kingdom of God. (Luke 
6: 20.) 



POTIPHAR. (See Joseph.) 

Pot'i-phar — a Hebrew form of an Egyp- 
tian name, probably meaning "belonging to 
the sun." Potiphar was the name of the 
Egyptian official to whom Joseph was sold by 
the tradesmen who bought him from his breth- 
ren. Potiphar's treatment of Joseph after the 
latter had been cast into prison at the instance 
of Potiphar's wife indicates that he found rea- 
son to believe the young Hebrew innocent of 
the charges made against him. 

Reference. — Genesis 39. 



POTTAGE. (See Esau, Jacob.) 

Pot'tage — a dish made by boiling lentils, 
rice, parsley, or flour with bits of meat, the 
whole forming a sort of thick, meaty soup. 
The preparation is almost as old as mankind, 
and still forms a very favorite article of diet 
in the East. 



PRAISE. 

Praise — honor rendered for worth; ap- 
proval ; laudation ; especially in the Scriptural 
sense, joyful tribute or homage rendered to 
the Divine Being. The Bible is full of ex- 
hortations and directions to God's people to 
render to Him proper praise and honor, with 
gladness and thanksgiving for His manifold 
mercies and goodnesses to us and to all men. 
Praise is a part of the Christian life. 



H3 



PRAISE 



THE COMPREHENSIVE ANALYSIS 



PRAISE 



REFERENCES. 
Praise to God. 

The Lord is my strength and song, 
and he is become my salvation : he is my 
God, and I will prepare him a habita- 
tion; my father's God, and I will exalt 
him. (Exodus 15: 2.) 

Hear, O ye kings; give ear, O ye 
princes; I, even I, will sing unto the 
Lord ; I will sing praise to the Lord God 
of Israel. (Judges 5:3.) 

Therefore I will give thanks unto 
thee, O Lord, among the heathen, and 
I will sing praises unto thy name. (2 
Samuel 22: 50.) 

Sing unto him, sing psalms unto 
him, talk ye of all his wondrous works. 
(i Chronicles 16: 9.) 

Declare his glory among the heathen ; 
his marvelous works among all nations. 
(i Chronicles 16: 24.) 

Blessed be the Lord God of Israel for 
ever and ever. And all the people said, 
Amen, and praised the Lord. ( i Chron- 
icles 16: 36.) 

Now, therefore, our God, we thank 
thee, and praise thy glorious name, 
(i Chronicles 29: 13.) 

I will praise the Lord according to 
his righteousness: and will sing praise 
to the name of the Lord most high. 
(Psalm 5: 17.) 

I will praise thee, O Lord, with my 
whole heart; I will shew forth all thy 
marvellous v/orks. (Psalm 9: i.) 

Sing praises to the Lord, which 
dwelleth in Zion: declare among the 
people his doings. (Psalm 9: 11.) 

Be thou exalted. Lord, in thine own 
strength : so will we sing and praise thy 
power. (Psalm 21 : 13.) 

Ye that fear the Lord, praise him; 
all ye the seed of Jacob, glorify him; 
and fear him, all ye the seed of Israel. 
(Psalm 22: 23.) 



magnify the Lord with me, and let 
us exalt his name together. (Psalm 

34: 3-) 

And in that day shall ye say. Praise 
the Lord, call upon his name, declare 
his doings among the people, make men- 
tion that his name is exalted. (Isaiah 
12: 4.) 

The Lord hath brought forth our 
righteousness : come, and let us declare 
in Zion the work of the Lord our God. 
(Jeremiah 51 : 10.) 

Now I Nebuchadnezzar praise and 
extol and honour the King of heaven, 
all whose works are truth, and his ways 
judgment : and those that walk in pride 
he is able to abase. (Daniel 4: 37.) 

And ye shall eat in plenty, and be sat- 
isfied, and praise the name of the Lord 
your God, that hath dealt wondrously 
with you : and my people shall never be 
ashamed. (Joel 2: 26.) 

And Mary said. My soul doth magni- 
fy the Lord, 

And my spirit hath rejoiced in God 
my Saviour. ( Luke i : 46, 47. ) 

Praise in Public Worsliip. 

That I may shew forth all thy praise 
in the gates of the daughter of Zion: I 
will rejoice in thy salvation. (Psalm 

9: 14.) 

My foot standeth in an even place; 
in the congregations will I bless the 
Lord. (Psalm 26: 12.) 

1 will give thee thanks in the great 
congregation: I will praise thee among 
much people. (PsaKii35: 18.) 

Bless ye God in the congregations, 
even the Lord, from the fountain of 
Israel. (Psalm 68: 26.) 

And the heavens shall praise thy 
wonders, O Lord: thy faithfulness also 
in the congregation of the saints. 
(Psalm 89: 5.) 



413 



PRAYER 



THE COMPREHENSIVE ANALYSIS 



PRAYER 



Enter into his gates with thanksgiv- 
ing, and into his courts with praise: be 
thankful unto him, and bless his name. 
(Psalm loo: 4.) 

Let them exalt him also in the con- 
gregation of the people, and praise him 
in the assembly of the elders. (Psalm 
107: 32.) 

PRAYER. 

Prayer — the act of addressing thanksgiv- 
ing, adoration, supplication, or intercession to 
God. 

Prayer is one of the first and sweetest duties 
of the Christian toward God. By it he ap- 
proaches the personal ear of his Maker, pour- 
ing out his thanks for life, preservation, and 
salvation, glorifying God, asking aid, assist- 
ance, grace, or strength, or making interces- 
sion for some other person. It is one of the 
surest means of attaining a higher type of 
spirituality, as well as one of the strongest 
of staffs upon which to lean when we are 
weak or troubled. Earnest, continued prayer 
invariably brings peace when we are at war 
with ourselves, for God never fails to listen 
to the call of those who come to Him in dis- 
tress of mind and ask Him to give of Plis in- 
finite strength to support them. But in ask- 
ing God for things we must never forget that 
His knowledge and wisdom are infinitely 
greater than ours, and that we must not ex- 
pect Him to grant our wishes if in His sight 
they are not expedient or will be harmful to 
us. His own Son, in the garden of Geth- 
semane, addressed Him from the human side 
of his nature and asked Him to let the cup of 
Calvary pass from Him, if it should be His 
will. But Jesus was willing to let everything 
rest in the hands of his Father, obeying Him 
in all things. No prayer should pass the lips 
of man without the thought, either spoken or 
in the heart: "Thy will, O Lord, not mine, be 
done." 

Much has been said in argument regarding 
the proper posture for prayer. Unquestion- 
bly kneeling is the one in which we show the 
greatest reverence and love for our Maker, 
but after all it is the frame of mind which 
we are in, and not the actual posture, that 



shows our heart's feelings. Kneeling, sitting, 
standing, bowing the head, or prostrate, we 
should pray with faith, repentance, sincerity, 
fervency, and in the name of Christ. 

REFERENCES. 
Objects and Occasions of Prayer. 

And say ye, Save us, O God of our 
salvation, and gather us together, and 
deliver us from the heathen, that we 
may give thanks to thy holy name, and 
glory in thy praise, (i Chronicles 16: 

35-) 

He shall pray unto God, and he will 

be favourable unto him: and he shall 

see his face with joy : for he will render 

unto man his righteousness. (Job 33: 

26.) 

Pray for the peace of Jerusalem : they 
shall prosper that love thee. (Psalm 
132: 6.) 

But I say unto you, Love your ene- 
mies, bless them that curse you, do good 
to them that hate you, and pray for 
them which despitefully use you, and 
persecute you. (Matthew 5: 44.) 

Pray ye therefore the Lord of the 
harvest, that he will send forth labour- 
ers into his harvest. (Matthew 9: 38.) 

Watch and pray, that ye enter not 
into temptation: the spirit indeed is 
willing, but the flesh is weak. (Mat- 
thew 26: 41.) 

And the publican, standing afar oif, 
would not lift up so much as his eyes 
unto heaven, but smote upon his breast, 
saying, God be merciful to me a sinner. 
(Luke 18: 13.) 

And he cried, saying, Jesus, thou son 
of David, have mercy on me. (Luke 
18: 38.) 

Now I beseech you, brethren, for th^ 
Lord Jesus Christ's sake, and for *:he 
love of the Spirit, that ye strive togeth- 
er with me in your prayers to God for 
me. (Romans 15: 30.) 



414 



PRAYER 



THE COMPREHENSIVE ANALYSIS 



PRAYER 



Is any among you afflicted? let him 
pray. Is any merry? let him sing 
Psalms. (James 5: 13.) 

But the end of all things is at hand: 
be ye therefore sober and watch unto 
prayer, (i Peter 4:7.) 

Prayer Commanded. 

Seek ye the Lord while he may be 
found, call ye upon him while he is 
near. (Isaiah 55: 6.) 

Ask, and it shall be given you; seek, 
and ye shall find; knock, and it shall be 
opened unto you: 

For every one that asketh receiveth; 
and he that seeketh Undeth; and to him 
that knocketh it shall be opened. (Mat- 
thew 7: 7, 8.) 

Watch and pray, that ye enter not 
into temptation: the spirit indeed is 
willing, but the Hesh is weak. (Mat- 
thew 26: 41.) 

And he spake a parable unto them to 
this end, that men ought always to pray, 
and not to faint. (Luke 18: i.) 

Watch ye therefore, and pray always, 
that ye may be accounted worthy to es- 
cape all these things that shall come to 
pass, and to stand before the Son of 
man. (Luke 21 : 36.) 

Praying always with all prayer and 
supplication in the Spirit, and watching 
thereunto with all perseverance and 
supplication for all saints. (Ephesians 
6: 18.) 

Be careful for nothing: but in every 
thing by prayer and supplication with 
thanksgiving let your request be made 
known unto God. (Philippians 4:6.) 

Continue in prayer, and watch in the 
same with thanksgiving. (Colossians 
4:2.) 

Pray without ceasing, (i Thessa- 
lonians 5: 17.) 



Brethren, pray for us. (i Thessa- 
lonians 5: 25.) 

I exhort therefore, that, first of all, 
supplications, prayers, intercessions, 
and giving of thanks, be made for all 
men; 

For kings, and for all that are in au- 
thority; that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty. 

For this is good and acceptable in the 
sight of God our Saviour ; 

Who will have all men to be saved, 
and to come unto the knowledge of the 
truth, (i Timothy 2: 1-4.) 

I will therefore that men pray every 
where, lifting up holy hands, without 
wrath and doubting, (i Timothy 2: 
8.) 

Encouragement to Prayer. 

He shall pray unto God, and he will 
be favourable unto him: and he shall 
see his face with joy: for he will render 
unto man his righteousness. (Job 33 : 
26.) 

The Lord hath heard my supplica- 
tion; the Lord will receive my prayer. 
(Psalm 6:9.) 

For this shall every one that is godly 
pray unto thee in a time when thou may- 
est be found: surely in the floods of 
great waters they shall not come nigh 
unto him. (Psalm 32: 6.) 

But verily God hath heard me; he 
hath attended to the voice of my prayer. 

Blessed be God, which hath not 
turned away my prayer, nor his mercy 
from me. (Psalm 66: 19, 20.) 

And it shall come to pass, that before 
they call, I will answer ; and while they 
are yet speaking, I will hear. (Isaiah 
65: 24.) 

And I will bring the third part 
through the fire, and will refine them as 



415 



PRAYER 



THE COMPREHENSIVE ANALYSIS 



PRAYER 



silver is refined, and will try them as 
gold is tried: they shall call on my 
name, and I will hear them; I will say, 
It is my people ; and they shall say, The 
Lord is my God. (Zechariah 13: 9.) 

Again I say unto you, That if two of 
you shall agree on earth as touching 
any thing that they shall ask, it shall be 
done for them of my Father which is 
in heaven. (Matthew 18: 19.) 

And all things, whatsoever ye shall 
ask in prayer, believing, ye shall re- 
ceive, (Matthew 21 : 22.) 

Therefore I say unto you, What 
things soever ye desire, zvhen ye pray, 
believe that ye receive them, and ye shall 
have them. (Mark 11 : 24.) 

And I say unto you. Ask, and it shall 
be given you; seek, and ye shall find; 
knock, and it shall be opened unto you. 
(Luke 11:9.) 

For whosoever shall call upon the 
Name of the Lord, shall be saved. 
(Romans 10: 13.) 

If any of you lack wisdom, let him 
ask of God, that giveth to all men liber- 
ally, and upbraideth not: and it shall 
be given him. 

But let him ask in faith, nothing wa- 
vering: for he that wavereth is like a 
wave of the sea, driven with the wind, 
and tossed. (James i : 5, 6.) 

Prayers Heard and Answered. 

Lord, thou hast heard the desire of 
the humble: thou wilt prepare their 
heart, thou wilt cause thine ear to hear. 
(Psalm 10: 17.) 

O thou that hearest prayer, unto thee 
shall all flesh come. (Psalm 65 : 2.) 

Moses and Aaron among his priests, 
and Samuel among them that call upon 
his name; they called upon the Lord, 
and he answered them. (Psalm 99: 6.) 



Then shalt thou call, and the Lord 
shall answer; thou shalt cry, and he 
shall say. Here I am. If thou take away 
from the midst of thee the yoke, the put- 
ting forth of the finger, and speaking 
vanity. (Isaiah 58: 9.) 

Proper Offering of Prayer. 

The Lord is nigh unto all them that 
call upon him, to all that call upon him 
in truth. (Psalm 145: 18.) 

Be not rash with thy mouth, and let 
not thine heart be hasty to utter any 
thing before God : for God is in heaven, 
and thou upon earth: therefore let thy 
words be few. (Ecclesiastes 5:2.) 

And when thou pray est, thou shalt 
not be as the hypocrites are: for they 
love to pray standing in the synagogues 
and in the corners of the streets, that 
they may be seen of men. Verily I say 
unto you, They have their reward. 

But thou, when thou prayest, enter 
into thy closet, and when thou hast shut 
thy door, pray to thy Father zvhich is 
in secret; and thy Father which seeth 
in secret shall reward thee openly. 

But when ye pray, use not vain repe- 
titions, as the heathen do: for they think 
that they shall be heard for their much 
speaking. 

Be not ye therefore like unto them: 
for your Father knoweth what things 
ye have need of, before ye ask him. 
(Matthew 6: 5-8.) 

And he went a little farther, and fell 
on his face, and prayed, saying, O my 
Father, if it be possible, let this cup pass 
from me: nevertheless not as I will, but 
as thou wilt. ( Matthew 26 : 39. ) 

And when ye stand praying, forgive, 
if ye have ought against any: that your 
Father also which is in heaven may for- 
give you your trespasses. 



n6 



PRAYER 



THE COMPREHENSIVE ANALYSIS 



PRAYER 



But if ye do not forgive, neither ivill 
your Father which is in heaven forgive 
your trespasses. (IMark ii : 25, 26.) 

Now we know that God heareth not 
sinners : but if any man be a worshipper 
of God, and doeth his will, him he hear- 
eth. (John 9: 31.) 

// ye abide in me, and my zvords abide 
in you, ye shall ask what ye will, and it 
shall he done unto you. (John 15 : 7.) 

Rejoicing in hope; patient in tribula- 
tion; continuing instant in prayer. 
(Romans 12: 12.) 

Continue in prayer, and Avatch in the 
same with thanksgiving. (Colossians 
4:2.) 

Now she that is a widow indeed, and 
desolate, trusteth in God, and continu- 
eth in supplications and prayers night 
and day. (i Timothy 5: 5.) 

But without faith it is impossible to 
please him : for he that cometh to God, 
must believe that he is, and that he is a 
rewarder of them that diligently seek 
him. ( Hebrews 11: 6. ) 

Draw nigh to God, and he will draw 
nigh to you: cleanse your hands ye sin- 
ners, and purify your hearts ye double 
minded. (James 4:8.) 

Pray through and in the Name of Christ. 

At that day ye shall ask in my name: 
and I say not unto you, that I will pray 
the Father for you. (John 16: 26.) 

For through him we both have an 
access b}^ one Spirit unto the Father. 
(Ephesians 2 : 18.) 

Having therefore, brethren, boldness 
to enter into the Holiest by the blood of 
Jesus. (Hebrews 10: 19.) 

Posture for Prayer. 

And they fell upon their faces, and 
said, O God, the God of the spirits of 
all flesh, shall one man sin, and wilt thou 

27 417 



be wroth with all the congregation? 
(Numbers 16: 22.) 

And Solomon stood before the altar 
of the Lord in the presence of all the 
congregation of Israel, and spread forth 
his hands toward heaven : 

And he said. Lord God of Israel, 
there is no God like thee, in heaven 
above, or on earth beneath, who keep- 
est covenant and mercy with thy serv- 
ants that walk before thee with all their 
heart. ( i Kings 8 : 22, 23. ) 

And David lifted up his eyes, and 
saw the angel of the Lord stand be- 
tween the earth and the heaven, having 
a drawn sword in his hand, stretched 
out over Jerusalem. Then David and 
the elders of Israel, who were clothed in 
sackcloth, fell upon their faces. (i 
Chronicles 21 : 16.) 

Hear the voice of my supplications, 
when I cry unto thee, when I lift up my 
hands toward thy holy oracle. (Psalm 
28: 2.) 

O come, let us worship and bow 
down : let us kneel before the Lord our 
maker. ( Psalm 95 : 6. ) 

Arise, cry out in the night: in the 
beginning of the watches pour out thy 
heart like water before the face of the 
Lord: lift up thine hands toward him 
for the life of thy young children, that 
faint for hunger in the top of every 
street. (Lamentations 2: 19.) 

And he was withdrawn from them 
about a stone's cast, and kneeled down, 
and prayed. (Luke 22: 41.) 

Wicked and Hypocritical Prayer Con= 
demned. 

Set thou a wicked man over him : and 
let Satan stand at his right hand. 

\A'hen he shall be judged, let him be 
condemned: and let his prayer become 
sin. (Psalm 109: 6, 7.) 



PRAYER 



THE COMPREHENSIVE ANALYSIS 



PRAYER 



He that turneth away his ear from 
hearing the law, even his prayer shall 
be abomination. (Proverbs 28: 9.) 

And when thou prayest, thou shalt 
not be as the hypocrites are: for they 
love to pray standing in the synagogues 
and in the corners of the streets, that 
they may be seen of men. Verily I say 
unto you, They have their reward. 
(Matthew 6: 5.) 

The Lord's Prayer. 

Matthew's Form: 

After this manner therefore pray ye : 
Our Father which art in heaven, Hal- 
lowed be thy name. 

Thy kingdom come. Thy will be 
done in earth, as it is in heaven. 

Give us this day our daily bread. 

And forgive us our debts, as we for- 
give our debtors. 

And lead us not into temptation, but 
deliver us from evil: For thine is the 
kingdom, and the power, and the glory, 
for ever. Amen. (Matthew 6: 9-13.) 

Luke's Form: 

And it came to pass, that, as he was 
praying in a certain place, when he 
ceased, one of his disciples said unto 
him, Lord, teach us to pray, as John 
also taught his disciples. 

And he said unto them. When ye 
pray, say. Our Father which art in 
heaven. Hallowed be thy name. Thy 
kingdom come. Thy will be done, as 
in heaven, so in earth. 

Give us day by day our daily bread. 

And forgive us our sins; for we also 
forgive every one that is indebted to us. 
And lead us not into temptation; but 
deliver us from evil. (Luke 11 : 1-4.) 

PREACHING. (See Minister.) 

Preach'ing — public discoursing upon re- 
ligious subjects, usually from a Scriptural 



text. Preaching is one of the most common 
forms for the circulation of the Gospel and 
religious truths, or the deliverance of homilies 
upon the Christian life. The prophets all were 
preachers, and Jesus Himself did a vast 
amount of His ministerial work in this man- 
ner, as also did the apostles. Since the com- 
plete establishment of the Church, the preach- 
er has come to be recognized as a member of 
a sacred profession, and in modem years he 
has been specially trained and educated for it. 

REFERENCES. 
Gospel of Christ to Be Preached. 

From that time Jesus began to 
preach, and to say, Repent: for the 
kingdom, of heaven is at hand. (Mat- 
thew 4: 17.) 

Go ye therefore, and teach all nations, 
baptizing them in the name of the Fa- 
ther, and of the Son, and of the Holy 
Ghost. (Matthew 28: 19.) 

Now after that John was put in pris- 
on, Jesus came into Galilee, preaching 
the gospel of the kingdom of God. 
(Mark i: 14.) 

And he said unto them. Go ye into 
all the world, and preach the gospel to 
every creature. (Mark 16: 15.) 

And there was delivered unto him 
the book of the prophet Esaias. And 
when he had opened the book, he found 
the place where it was written. 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the gospel to the poor; he hath sent me 
to heal the brokenhearted, to preach de- 
liverance to the captives, and recover- 
ing of sight to the blind, to set at lib- 
erty them that are bruised. 

To preach the acceptable year of the 
Lord. (Luke 4: 17-19.) 

Jesus said unto him. Let the dead 
bury their dead: but go thou and preach 
the kingdom of God. ( Luke 9 : 60. ) 

And that repentance and remission 



n8 



PREDESTINATION THE COMPREHENSIVE ANALYSIS predestination 



of sins should be preached in his name 
among all nations, beginning at Jeru- 
salem. (Luke 24: 47.) 

But Philip was found at Azotus : and 
passing through he preached in all the 
cities, till he came to Cassarea. (Acts 
10: 40.) 

But what saith it ? The word is nigh 
thee, even in thy mouth, and in thy 
heart, that is the word of faith which 
we preach. 

That if thou shalt confess with thy 
mouth the Lord Jesus, and shalt believe 
in thine heart that God hath raised him 
from the dead, thou shalt be saved. 
(Romans 10: 8, 9.) 

For Christ sent me not to baptize, but 
to preach the Gospel: not with wisdom 
of words, lest the Cross of Christ should 
be made of none effect. 

For the preaching of the Cross is to 
them that perish foolishness: but unto 
us which are saved it is the power of 
God. (i Corinthians i: 17, 18.) 

PREDESTINATION. 

Pre-des'ti-na'tion — the name given b}- 
theologians to the divine purpose regarding 
mankind, nations, and individuals. The exact 
meaning of certain passages of Scripture re- 
garding God's attitude toward man and sal- 
vation have proved to be very fruitful sources 
of controversy for many generations. The 
older Calvinists, or followers of John Calvin, 
believed that certain members of the human 
race had been foreordained and predestinated 
by God to salvation and everlasting life and 
others foredoomed to everlasting punishment 
and that Christ's atonement was limited to 
these predestinated ones. On the other hand, 
the followers of Arminius, who lived in the 
generation following Calvin, maintained that 
Christ's atonement was for all mankind and 
that whosoever would might profit by it 
through faith and confession, thus taking the 
position that those whom God predestinated 
were all those who accept Him and His Son, 



and that those foredoomed are those who do 
not. This article makes no pretence of dis- 
cussing the merits of either side of the argu- 
ment. 

REFERENCES. 

For whom he did foreknow, he also 
did predestinate to be conformed to the 
image of his Son, that he might be the 
firstborn among many brethren. 

Moreover whom he did predestinate, 
them he also called: and whom he 
called, them he also justified : and whom 
he justified, them he also glorified. 
(Romans 8: 29, 30.) 

Therefore hath he mercy on whom 
he will have mercy, and whom he will 
he hardeneth. 

Thou wilt say then unto me, Why 
doth he yet find fault? For who hath 
resisted his will? 

Nay but, O man, who art thou that 
repliest against God? Shall the thing 
formed say to him that formed it. Why 
hast thou made me thus ? 

Hath not the potter power over the 
clay, of the same lump to make one ves- 
sel unto honour, and another unto dis- 
honour ? 

What if God, willing to shew his 
wrath, and to make his power known, 
endured with much longsuffering the 
vessels of wrath fitted to destruction : 

And that he might make known the 
riches of his glory on the vessels of 
mercy, which he had afore prepared 
unto glory, 

Even us, whom he hath called, not of 
the Jews only, but also of the Gentiles ? 

As he saith also in Osee, I will call 
them my people, which were not my 
people; and her beloved, which was not 
beloved. 

And it shall come to pass, that in the 
place where it was said unto them. Ye 



419 



PREDESTINATION THE COMPREHENSIVE ANALYSIS predestination 



are not my people; there shall they be 
called the children of the living God. 
(Romans 9: 18-26.) 

But what saith it ? The word is nigh 
thee, even in thy mouth, and in thy 
heart : that is, the word of faith, which 
we preach ; 

That if thou shalt confess with thy 
mouth the Lord Jesus, and shalt be- 
lieve in thine heart . that God hath 
raised him from the dead, thou shalt 
be saved. 

For with the heart man believeth 
unto righteousness ; and with the mouth 
confession is made unto salvation. 

For the scripture saith, Whosoever 
believeth on him shall not be ashamed. 

For there is no difference between 
the Jew and the Greek: for the same 
Lord over all is rich unto all that call 
upon him. 

For whosoever shall call upon the 
name of the Lord shall be saved. 

How then shall they call on him in 
whom they have not believed? and how 
shall they believe in him of whom they 
have not heard ? and how shall they hear 
without a preacher? 

And how shall they preach, except 
they be sent? as it is written. How beau- 
tiful are the feet of them that preach 
the gospel of peace, and bring glad ti- 
dings of good things ! 

But they have not all obeyed the gos- 
pel. For Esaias saith, Lord, who hath 
believed our report? (Romans 10: 8- 
16.) 

Paul, an apostle of Jesus Christ by 
the will of God, to the saints which are 
at Ephesus, and to the faithful in Christ 
Jesus : 

Grace be to you, and peace, from God 
our Father, and from the Lord Jesus 
Christ. 

Blessed be the God and Father of our 



Lord Jesus Christ, who hath blessed us 
with all spiritual blessings in heavenly 
places in Christ: 

According as he hath chosen us in 
him before the foundation of the world, 
that we should be holy and without 
blame before him in love : 

Having predestinated us unto the 
adoption of children by Jesus Christ to 
himself, according to the good pleasure 
of his will. 

To the praise of the glory of his 
grace, wherein he hath made us accept- 
ed in the beloved. 

In whom we have redemption 
through his blood, the forgiveness of 
sins, according to the riches of his 
grace ; 

Wherein he hath abounded toward 
us in all wisdom and prudence ; 

Having made known unto us the 
mystery of his will, according to his 
good pleasure which he hath purposed 
in himself: 

That in the dispensation of the ful- 
ness of times he might gather together 
in one all things in Christ, both which 
are in heaven, and which are on earth; 
even in him: 

In whom also we have obtained an 
inheritance, being predestinated accord- 
ing to the purpose of him who worketh 
all things after the counsel of his own 
will: 

That we should be to the praise of 
his glory, who first trusted in Christ. 

In whom ye also trusted, after that 
ye heard the word of truth, the gospel 
of your salvation: in whom also after 
that ye believed, ye were sealed with 
that Holy Spirit of promise, 

Which is the earnest of our inherit- 
ance until the redemption of the pur- 
chased possession, unto the praise of 
his glory. (Ephesians i: 1-14.) 



420 



PRIDE 



THE COMPREHENSIVE ANALYSIS 



PRIDE 



PRIDE. (See Conceit, Ostentation, Vanity.) 
Pride — the state or quality of being proud 
or having inordinate self-esteem ; conceit of 
one's talents, ability, wealth, station, etc. ; dis- 
dainful behavior ; contempt for those beneath 
us in station. 

Pride is regarded in Scripture as a vice, 
and we are told to shun it as an evil thing, 
and as a vanity which leads only to destruc- 
tion. 

One sort of pride is a good thing. In this 
sense pride means an appreciation of one's 
position as a Christian and a member of the 
human family and an abhorrence of doing 
anything that is unworthy of such high sta- 
tions ; proper self-respect and self-esteem ; 
otherwise a decent and respectable elevation 
of character. 

REFERENCES. 

General. 

Talk no more so exceeding proudly; 
let not arrogancy come out of your 
mouth : for the Lord is a God of knowl- 
edge, and by him actions are weighed. 
( I Samuel 2:3.) 

These six things doth the Lord hate ; 
yea, seven are an abomination unto 
him: 

A proud look, a lying tongue, and 
hands that shed innocent blood. ( Prov- 
erbs 6: 16, 17.) 

The fear of the Lord is to hate evil: 
pride, and arrogancy, and the evil way, 
and the froward mouth, do I hate. 
(Proverbs 8: 13.) 

Every one that is proud in heart is an 
abomination to the Lord: though hand 
join in hand, he shall not be unpunished. 
(Proverbs 16: 5.) 

A high look and a proud heart, and 
the ploughing of the wicked, is sin. 
( Proverbs 21: 4. ) 

But when his heart was lifted up, and 
his mind hardened in pride, he was de- 
posed from his kingly throne, and they 
took his glory from him. (Daniel 5: 
20.) 



For I say, through the grace given 
unto me, to every man that is among 
you, not to think of himself more highly 
than he ought to think; but to think 
soberly, according as God hath dealt to 
every man the measure of faith. (Ro- 
mans 12: 3.) 

Be of the same mind one toward an- 
other. Mind not high things, but con- 
descend to men of low estate. Be not 
wise in your own conceits. (Romans 
12: 16.) 

Origin of Pride. 

And Hezekiah hearkened unto them, 
and shewed them all the house of his 
precious things, the silver, and the gold, 
and the spices, and the precious oint- 
ment, and all the house of his armour, 
and all that was found in his treasures : 
there was nothing in his house, nor in 
all his dominion, that Hezekiah shewed 
them not. (2 Kings 20: 13.) 

In that day shalt thou not be ashamed 
for all thy domgs, wherein thou hast 
transgressed against me : for then I will 
take away out of the midst of thee them 
that rejoice in thy pride, and thou shalt 
no more be haughty because of my holy 
mountain. (Zephaniah 3: 11.) 

The Pharisee stood and prayed thus 
with himself, God, I thank thee, that I 
am not as other men are, extortioners, 
unjust, adulterers, or even as this pub- 
lican. 

I fast twice in the week, I give tithes 
of all that I possess. (Luke 18: 11, 

12.) 

Now as touching things offered unto 
idols, we know that we all have knowl- 
edge. Knowledge puffeth up: but 
Charity edifieth. 

And if any man think that he know- 
eth any thing, he knoweth nothing yet 



42] 



PRIDE 



THE COMPREHENSIVE ANALYSIS 



PRINCE 



as he ought to know. ( i Corinthians 
8:1,2.) 

Not a novice, lest being lifted up with 
pride, he fall into the condemnation of 
the devil. ( i Timothy 3:6.) 

Evil Results of Pride. 

The wicked in his pride doth perse- 
cute the poor : let them be taken in the 
devices that they have imagined. 
(Psalm 10: 2.) 

Only by pride cometh contention : but 
with the well-advised is wisdom. 
(Proverbs 13: 10.) 

Proud and haughty scorner is his 
name, who dealeth in proud wrath. 
(Proverbs 21 : 24.) 

He that is of a proud heart stirreth 
up strife: but he that putteth his trust 
in the Lord shall be made fat. (Prov- 
erbs 28: 25.) 

Thy terribleness hath deceived thee, 
and the pride of thine heart, O thou that 
dwellest in the clefts of the rock, that 
boldest the height of the hill: though 
thou shouldest make thy nest as high as 
the eagle, I will bring thee down from 
thence, saith the Lord. (Jeremiah 49: 
16.) 

Shame and Destruction Follows Pride. 

When pride cometh, then cometh 
shame: but with the lowly is wisdom. 
(Proverbs 11 : 2.) 

Pride goeth before destruction, and 
an haughty spirit before a fall. 

Better it is to be of an humble spirit 
with the lowly, than to divide the spoil 
with the proud. (Proverbs 16: 18, 19.) 

Before destruction the heart of man 
is haughty, and before honour is humil- 
ity. (Proverbs 18: 12.) 

The crown of pride, the drunkards 
of Ephraim, shall be trodden under feet. 
(Isaiah 28: 3.) 



PRIESTHOOD. (See Aaron, Call, Minis- 
try, etc.) 

Priest'hood — any order of priests or min- 
isters. The scope of the present article is to 
deal with the Hebrew priesthood, the Chris- 
tian ministry having been discussed in its 
proper place elsewhere. In the early days of 
the Hebrew nation there was no definite order 
of priests, the head of the family occupying 
the position with reference to his own house- 
hold, the eldest son succeeding his father. 
Under the Mosaic system the tribe of Levi 
was substituted for the patriarchal rule in re- 
ligious affairs, and the Hebrews were prom- 
ised that if they kept the law they would be 
made a kingdom of priests, a holy nation, and 
a peculiar people — that is, a people set apart. 
The candidate for orders was required to 
prove his descent from Aaron and to be with- 
out bodily blemish. Tithes were set apart for 
the support of the priesthood, and besides 
there were many valuable perquisites or fees. 
In later times the entire body became cor- 
rupted by making the office of priest a post for 
the amassing of much wealth, and this large- 
ly contributed to the downfall of the nation. 

PRINCE. 

Prince — the son of a king or ruler of royal 
birth ; also a person high in authority as a 
noble ; also used as a generic name for a ruler 
or sovereign. We find the term used in vari- 
ous parts of the Bible. Christ is called the 
Prince of Peace and the Devil is given a title 
of prince to show his sovereignty over evil 
things. 

REFERENCES. 
Christ Prince of Peace and Life. 

For unto us a child is born, unto us a 
son is given: and the government shall 
be upon his shoulder: and his name 
shall be called Wonderful, Counsellor, 
The Mighty God, The Everlasting Fa- 
ther, The Prince of Peace. (Isaiah 
9:6.) 

And killed the Prince of life, whom 
God hath raised from the dead, where- 
of we are witnesses. (Acts 3: 15.) 



422 



PROFANITY 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



Devil Prince of This World and Powers of 
the Air. 

Now is the judgment of this world: 
now shall the prince of this world be 
east out. (John 12: 31.) 

Hereafter I zvill not talk much with 
you: for the prince of this zvorld com- 
eth, and hath nothing in me. (John 
14: 30.) 

Wherein in time past ye walked ac- 
cording to the course of this world, ac- 
cording to the prince of the power of 
the air, the spirit that now worketh in 
the children of disobedience. (Ephe- 
sians 2:2.) 

Christ's Miracles Ascribed to Prince of 
Devils. 

But the Pharisees said, He casteth 
out devils through the prince of the 
devils. (Matthew 9: 34.) 

But when the Pharisees heard it, they 
said, This fellow doth not cast out dev- 
ils, but by Beelzebub the prince of the 
devils. (Matthew 12: 24.) 

And the scribes which came down 
from Jerusalem said, He hath Beelze- 
bub, and by the prince of the devils cast- 
eth he out devils. 

And he called them unto him, and 
said unto them in parables. How can 
Satan cast out Satanf (Mark 3: 22, 

23-) 

PROFANITY. (See Blasphemy, Oath, etc.) 

PROFESSION. (See Confession.) 

Pro-fes'sion — public avowal or declara- 
tion ; open acknowledgment ; also a solemn 
vow or promise. 

Profession of faith, or open acknowledg- 
ment of belief in Christ, is a primal require- 
ment of Christianity. We are told to come out 
squarely before the world confessing our faith 
in God the Father, Jesus Christ the Son, and 
the Holy Ghost. This is a declaration of alle- 



giance and definite act of enlistment under the 



banner of Christ, who died for our salvation. 
To this profession we are told to hold fast, 
since through it we and our principles are 
known to the world. 

REFERENCES. 

Fight the good fight of faith, lay hold 
on eternal life, whereunto thou art also 
called, and hast professed a good pro- 
fession before many witnesses. ( i 
Timothy 6: 12.) 

Seeing then that we have a great 
high Priest, that is passed into the 
heavens, Jesus the Son of God, let us 
hold fast our profession. (Hebrews 4: 

14- ) 

Let us hold fast the profession of our 
faith without wavering; (for he is 
faithful that promised;) 

And let us consider one another to 
provoke unto love and to good works. 
(Hebrews 10: 23, 24.) 

PROMISE. (See Covenant.) 

Prom'ise — a declaration made by one per- 
son to another tc do, or to refrain from doing, 
a thing, a declaration which gives the person 
receiving it the right to expect the perform- 
ance of the thing or its non-performance, ac- 
cording to the nature of the declaration. 

The Bible is full from cover to cover of 
the promises of God to man. The greatest 
of these is the promise of salvation through 
faith. We find it foretold away back in the 
Old Testament in the time of Moses, and run- 
ning on down thence to the final chapters of 
Revelation. And this is but one of the many 
promises of God. All are contingent upon 
something- or other, wherein God shows His 
goodness and wisdom. If we love Him and 
keep His commandments He has promised us 
certain rewards ; if we display the virtues He 
loves in us He promises us other rewards ; if 
we believe in His Son we have the promise 
of eternal life. God's promises are not like 
those of men : He never breaks them. If we 
fail to win the fulfillment of the promise, we 
must search our own hearts and lives to find 
the reason. 



433 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



REFERENCES. 
Promises of Qod. 

To Mankind from the Fall: 
And I will put enmity between thee 
and the woman, and between thy seed 
and her seed; it shall bruise thy head, 
and thou shalt bruise his heel. (Gen- 
esis 3: 15.) 

To Noah: 

And the Lord smelled a sweet savour ; 
and the Lord said in his heart, I will 
not again curse the ground any more 
for man's sake; for the imagination of 
man's heart is evil from his youth: 
neither will I again smite any more 
every thing living, as I have done. 

While the earth remaineth, seed- 
time and harvest, and cold and heat, 
and summer and winter, and day and 
night, shall not cease. (Genesis 8: 21, 
22.) 

And I, behold, I establish my cove- 
nant with you, and with your seed after 
you; 

And with every living creature that 
is with you, of the fowl, of the cattle, 
and of every beast of the earth with 
you, from all that go out of the ark, to 
every beast of the earth. 

And I will establish my covenant 
with you; neither shall all flesh be cut 
off any more by the waters of a flood; 
neither shall there any more be a flood 
to destroy the earth. (Genesis 9: 9- 
II.) 

To Abraham: 

For all the land which thou seest, to 
thee will I give it, and to thy seed for 
ever. 

And I will make thy seed as the dust 
of the earth : so that if a man can num- 
ber the dust of the earth, then shall thy 
seed also be numbered. (Genesis 13: 
15. 16.) 



And I will make thee exceedingly 
fruitful, and I will make nations of 
thee; and kings shall come out of 
thee. 

And I will establish my covenant be- 
tween me and thee, and thy seed after 
thee, in their generations, for an ever- 
lasting covenant; to be a God unto thee, 
and to thy seed after thee. (Genesis 
17:6,7.)^ 

And said. By myself have I sworn, 
saith the Lord, for because thou hast 
done this thing, and hast not withheld 
thy son, thine only son : 

That in blessing I will bless thee,, 
and in multiplying I will multiply thy 
seed as the stars of the heaven, and as 
the sand which is upon the seashore; 
and thy seed shall possess the gate of 
his enemies ; 

And in thy seed shall all the nations 
of the earth be blessed; because thou 
hast obeyed my voice. (Genesis 22: 
16-18.) 

To David: 

And as since the time that I com- 
manded judges to be over my people 
Israel, and have caused thee to rest 
from all thine enemies. Also the Lord 
telleth thee that he will make thee an 
house. 

And when thy days be fulfilled, and 
thou shalt sleep with thy fathers, I will 
set up thy seed after thee, which shall 
proceed out of thy bowels, and I will 
establish his kingdom. 

He shall build an house for my name, 
and I will stablish the throne of his 
kingdom for ever. 

I will be his father, and he shall be 
my son. If he commit iniquity, I will 
chasten him with the rod of men, and 
with the stripes of the children of men. 
(2 Samuel 7: 11-14.) 



424 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



Promises of Christ. 

But seek ye first the kingdom of God, 
and his righteousness; and all these 
things shall be added unto you. (Mat- 
thew 6: 33.) 

Ask, and it shall he given you; seek, 
and ye shall find; knock, and it shall he 
opened unto you. (Matthew 7: 7.) 

He that receiveth you receiveth me, 
and he that receiveth me receiveth him 
that sent me. 

He that receiveth a prophet in the 
name of a prophet shall receive a proph- 
et's reward; and he that receiveth a 
righteous man in the name of a right- 
eous man shall receive a righteous 
mans reward. 

And whosoever shall give to drink 
unto one of these little ones a cup of 
cold water only in the name of a disci- 
ple, verily I say unto you, he shall in 
no wise lose his reward. (Matthew 10 : 
39-42.) 

Come unto me, all ye that lahour and 
are heavy laden, and I will give you 
rest. ( Matthew 11: 28. ) 

For zuhosoever shall do the will of 
my Father which is ijt heaven, the same 
is my hrother, and sister, and mother. 
(Matthew 12: 50.) 

And I say also unto thee, That thou 
art Peter, and upon this rock I will 
huild my church; and the gates of hell 
shall not prevail against it. 

And I zvill give unto thee the keys of 
the kingdom of heaven: and zvhat soever 
thou shall hind on earth shall be bound 
in heaven: and zvhat soever thou shalt 
loose on earth shall be loosed in heaven. 
(Matthew 16: 18, 19.) 

Then said Jesus unto his disciples, 
If any man will come after me, let him 
deny himself, and take up his cross, and 
follow me. 5^ 

For whosoever will save his life shall 



lose it: and zvhosocvcr zvill lose his life 
for my sake shall find it. (Matthew 16 : 
24, 25.) 

And Jesus said unto them, Because 
of your unbelief: for verily I say unto 
you. If ye have faith as a grain of mus- 
tard seed, ye shall say unto this moun- 
tain. Remove hence to yonder place; 
and it shall remove; and nothing shall 
be impossible unto you. (Matthew 17: 
20.) 

And Jesus said unto them, Verily I 
say unto you. That ye which have fol- 
lozved me, in the regeneration when the 
Son of man shall sit in the throne of 
his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of 
Israel. 

And every one that hath forsaken 
houses, or brethren, or sisters, or fa- 
ther, or mother, or wife, or children, 
or lands, for my name's sake, shall re- 
ceive an hundredfold, and shall inherit 
everlasting life. 

But many that are first shall he last; 
and the last shall be first. (Matthew 
19: 28-30.) 

Teaching them to observe all things 
whatsoever I have commanded you: 
and, lo, I am with you alway, even unto 
the end of the world. Amen. (Mat- 
thew 28: 20.) 

Fear not, little flock; for it is your 
Father's good pleasure to give you the 
kingdom. (Luke 12: 32.) 

Verily, verily, I say unto you, He that 
believeth on me, the zvorks that I do 
shall he do also; and greater works than 
these shall he do; because I go unto my 
Father. 

And whatsoever ye shall ask in my 
name, that will I do, that the Father 
may he glorified in the Son. 

If ye shall ask any thing in my name, 
I will do it. (John 14: 12-14.) 



425 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



Promise of the Gospel. 

I have made a covenant with my 
chosen, I have sworn unto David my 
servant, 

Thy seed will I establish for ever, and 
build up thy throne to all generations. 
Selah. (Psalm 89: 3, 4.) 

Paul, a servant of Jesus Christ, 
called to be an Apostle, separated unto 
the Gospel of God, 

(Which he had promised afore by his 
Prophets in the holy Scriptures,) 

Concerning his Son Jesus Christ our 
Lord, which was made of the seed of 
David according to the flesh. 

And declared to be the Son of God, 
with power, according to the Spirit of 
holiness, by the resurrection from the 
dead. (Romans i: 1-4.) 

That the Gentiles should be fellow- 
heirs, and of the same body, and par- 
takers of his promise in Christ, by the 
Gospel. (Ephesians 3:6.) 

Paul an Apostle of Jesus Christ by 
the will of God, according to the prom- 
ise of life, which is in Christ Jesus. (2 
Timothy 1:1.) 

For when God made promise to 
Abraham, because he could swear by 
no greater, he sware by himself. 

Saying, Surely blessing I will bless 
thee, and multiplying I will multiply 
thee. 

And so, after he had patiently en- 
dured, he obtained the promise. 

For men verily swear by the greater : 
and an oath for confirmation is to them 
an end of all strife. 

Wherein God, willing more abun- 
dantly to shew unto the heirs of prom- 
ise the immutability of his counsel, con- 
firmed it by an oath : 

That by two immutable things, in 
which it was impossible for God to lie, 
we might have a strong consolation, 



who have fled for refuge to lay hold 
upon the hope set before us : 

Which hope we have as an anchor of 
the soul, both sure and stedfast, and 
which entereth into that within the veil ; 

Whither the forerunner is for us en- 
tered, even Jesus, made an high priest 
for ever after the order of Melchisedec. 
(Hebrews 6: 13-20.) 

God's Promises Unbreakable and Precious. 

God is not a man, that he should lie; 
neither the son of man, that he should 
repent: hath he said, and shall he not 
do it? or hath he spoken, and shall he 
not make it good? (Numbers 23: 19.) 

Know therefore that the Lord thy 
God, he is God, the faithful God, which 
keepeth covenant and mercy with them 
that love him and keep his command- 
ments to a thousand generations. 
(Deuteronomy 7:9.) 

And behold, this day I am going the 
way of all the earth; and ye know in 
all your hearts and in all your souls, 
that not one thing hath failed of all the 
good things which the Lord your God 
spake concerning you; all are come to 
pass unto you, and not one thing hath 
failed thereof. 

Therefore it shall come to pass, that 
as all good things are come upon you, 
which the Lord your God promised 
you; so shall the Lord bring upon you 
all evil things, until he have destroyed 
you from off this good land which the 
Lord your God hath given you. (Josh- 
ua 23: 14, 15.) 

Blessed be the Lord, that hath given 
rest unto his people Israel, according to 
all that he promised: there hath not 
failed one word of all his good promise, 
which he promised by the hand of 
Moses his servant, (i Kings 8: 56.) 

For all the promises of God in him 



426 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



are Yea, and in him Amen, unto the 
glory of God by us. (2 Corinthians i : 
20.) 

Is the law then against the promises 
of" God? God forbid; for if there had 
been a law given which could have giv- 
en life, verily righteousness should have 
been by the law. 

But the Scripture hath concluded all 
tinder sin, that the promise by faith of 
Jesus Christ might be given to them 
that believe. (Galatians 3: 21, 22.) 

Whereby are given unto us exceed- 
ing great and precious promises, that 
by these you might be partakers of the 
divine nature, having escaped the cor- 
ruption that is in the world through 
lust. (2 Peter 1:4.) 

God Remembers His Promises. 

For he remembered his holy promise, 
and Abraham his servant. (Psalm 
105: 42.) 

He hath holpen his servant Israel, in 
remembrance of his mercy, 

As he spake to our fathers, to Abra- 
ham, and to his seed for ever. (Luke 

i: 54, 55-) 

Come now, and let us reason togeth- 
er, saith the Lord : though your sins be 
as scarlet, they shall be as white as 
snow; though they be red like crimson, 
they shall be as wool. 

If ye be willing and obedient, ye shall 
eat the good of the land : 

But if ye refuse and rebel, ye shall 
be devoured with the sword: for the 
mouth of the Lord hath spoken it. 
(Isaiah i : 18-20.) 

Or let him take hold of my strength, 
that he may make peace with me, and 
he shall make peace with me. (Isaiah 

27: 5-) 

I, even I, am he that blotteth out thy 

transgressions for mine own sake, and 



will not remember thy sins. (Isaiah 
43: 25.) 

I have blotted out, as a thick cloud, 
thy transgressions, and as a cloud, thy 
sins: return unto me; for I have re- 
deemed thee. (Isaiah 44: 22.) 

Promises to the Repentant and Returning. 

Ho, every one that thirsteth, come ye 
to the waters, and he that hath no 
money; come ye, buy, and eat; yea, 
come, buy wine and milk without money 
and without price. 

Wherefore do ye spend money for 
that which is not bread? and your la- 
bour for that which satisfieth not? 
hearken diligently unto me, and eat ye 
that which is good, and let your soul 
delight itself in fatness. 

Incline your ear, and come unto me: 
hear, and your soul shall live; and I 
will make an everlasting covenant with 
you, even the sure mercies of David. 

Behold, I have given him for a wit- 
ness to the people, a leader and com- 
mander to the people. (Isaiah 55: 

1-4.) 

And they shall teach no more every 

man his neighbour, and every man his 
brother, saying, Know the Lord: for 
they shall all know me, from the least 
of them unto the greatest of them, saith 
the Lord : for I will forgive their iniqui- 
ty, and I will remember their sin no 
more. (Jeremiah 31 : 34.) 

And I will cleanse them from all their 
iniquity, whereby they have sinned 
against me; and I will pardon all their 
iniquities, whereby they have sinned, 
and whereby they have transgressed 
against me. (Jeremiah 33: 8.) 

None of his sins that he hath com- 
mitted shall be mentioned unto him: he 
hath done that which is lawful and 



427 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



right; he shall surely live. (Ezekiel 

33- i6.) 

And will be a Father unto you, and 
ye shall be my sons and daughters, saith 
the Lord Almighty. (2 Corinthians 6: 
18.) 

Having therefore these promises, 
dearly beloved, let us cleanse ourselves 
from all filthiness of the flesh and spir- 
it, perfecting holiness in the fear of 
God. (2 Corinthians 7:1.) 

God Promises to Uphold and Perfect. 

For the arms of the wicked shall be 
broken: but the Lord upholdeth the 
righteous. (Psalm 37: 17.) 

My flesh and my heart faileth: but 
God is the strength of my heart, and 
my portion for ever. (Psalm 73: 26.) 

For the Lord God is a sun and shield : 
the Lord will give grace and glory; no 
good thing will he withhold from them 
that walk uprightly. ( Psalm 84 : 11.) 

He giveth power to the faint; and to 
them that have no might he increaseth 
strength. (Isaiah 40: 29.) 

Fear thou not; for I am with thee: 
be not dismayed; for I am thy God: I 
will strengthen thee; yea, I will help 
thee; yea, I will uphold thee with the 
right hand of my righteousness. (Isa- 
iah 41 : 10.) 

And even to your old age I am he: 
and even to hoar hairs will I carry you : 
I have made, and I will bear; even I 
will carry, and will deliver you. (Isa- 
iah 46 : 4. ) 

For thus saith the Lord of hosts: 
After the glory hath he sent me unto 
the nations which spoiled you: for he 
that toucheth you, toucheth the apple 
of his eye. 

For behold, I will shake my hand 
upon them, and they shall be a spoil to 
their servants: and ye shall know that 



the Lord of hosts hath sent me. ( Zech- 
ariah 2: 8, 9.) 

And I will strengthen them in the 
Lord ; and they shall walk up and down 
in his name, saith the Lord. (Zecha- 
riah 10: 12.) 

But the Comforter, zvhich is the Holy 
Ghost, whom the Father will send in 
my name, he shall teach you all things, 
and bring all things to your remem- 
brance, whatsoever I have said unto 
you. (John 14: 26.) 

And the God of peace shall bruise 
Satan under your feet shortly. The 
grace of our Lord Jesus Christ be with 
you. Amen. (Romans 16: 20.) 

There hath no temptation taken you, 
but such as is common to man : but God 
is faithful, who will not suffer you to 
be tempted above that you are able : but 
will with the temptation also make a 
way to escape, that ye may be able to 
bear it. (i Corinthians 10: 13.) 

But thanks be to God, which giveth 
us the victory, through our Lord Jesus 
Christ, (i Corinthians 15: 57.) 

And he said unto me, My grace is 
sufficient for thee: for my strength is 
made perfect in weakness. Most gladly 
therefore will I rather glory in my in- 
firmities, that the power of Christ may 
rest upon me. (i Corinthians 12: 9.) 

Blessed be the God and Father of 
our Lord Jesus Christ, who hath blessed 
us with all spiritual blessings in heav- 
enly places in Christ. ( Ephesians 1:3.) 

Promises to the Poor and Fatherless, Etc. 

He doth execute the judgment of the 
fatherless and widow, and loveth the 
stranger, in giving him food and rai- 
ment. (Deuteronomy 10: 18.) 

And he shall judge the world in 
righteousness, he shall minister judg- 
ment to the people in uprightness. 



428 



PROMISE 



THE COMPREHENSIVE ANALYSIS 



PROMISE 



The Lord also will be a refuge for 
the oppressed, a refuge in times of trou- 
ble. ( Psalm 9 : 8, 9. ) 

Thou hast seen it ; for thou beholdest 
mischief and spite, to requite it with thy 
hand : the poor committeth himself unto 
thee; thou art the helper of the father- 
less. (Psalm 10: 14.) 

A father of the fatherless, and a 
judge of the widows, is God in his holy 
habitation, 

God setteth the solitary in families: 
he bringeth out those which are bound 
with chains: but the rebellious dwell in 
a dry land. (Psalm 68: 5, 6.) 

For the Lord heareth the poor, and 
despiseth not his prisoners. (Psalm 

69:33-) 

For he shall deliver the needy when 
he crieth; the poor also, and him that 
hath no helper. 

He shall spare the poor and needy, 
and shall save the souls of the needy. 

He shall redeem their soul from de- 
ceit and violence: and precious shall 
their blood be in his sight. (Psalm 72: 
12-14.) 

•He will regard the prayer of the des- 
titute, and not despise their prayer. 
(Psalm 102: 17.) 

For he shall stand at the right hand 
of the poor, to save him from those 
that condemn his soul. (Psalm 109: 

31.) 

He raiseth up the poor out of the 
dust, and lifteth the needy out of the 
dunghill ; 

That he may set him with princes, 
even with the princes of his people. 

He maketh the barren woman to 
keep house, and to be a joyful mother 
of children. Praise ye the Lord. 
(Psalm 113: 7-9.) 

Leave thy fatherless children, I 
will preserve them alive; and let thy 



widows 
II.) 



trust in me. (Jeremiah 49: 



Promises of Temporal Blessings. 

And ye shall serve the Lord your 
God, and he shall bless thy bread, and 
thy water; and I will take sickness 
away from the midst of thee. ( Exodus 
23:25.) 

And I will give peace in the land, and 
ye shall lie down, and none shall make 
you afraid : and I will rid evil beasts out 
of the land, neither shall the sword go 
through your land. (Leviticus 26: 60.) 

O fear the Lord, ye his saints; for 
there is no want to them that fear him. 

The young lions do lack, and suffer 
hunger: but they that seek the Lord 
shall not want any good thing. ( Psalm 

34: 9. 10- ) 

Trust in the Lord, and do good; so 
shalt thou dwell in the land, and verily 
thou shalt be fed. (Psalm 37: 3.) 

Honour the Lord with thy substance, 
and with the firstfruits of all thine in- 
crease : 

So shall thy barns be filled with plen- 
ty, and thy presses shall burst out with 
new wine. (Proverbs 3: 9, 10.) 

Therefore I say unto you, Take no 
thought for your life, what ye shall eat, 
or what ye shall drink; nor yet for your 
body, what ye shall put on. Is not the 
life more than meat, and the body than 
raiment? 

Behold the fowls of the air: for they 
sow not, neither do they reap, nor gath- 
er into barns; yet your heavenly Fa- 
ther feedeth them. Are ye not much 
better than theyf (Matthew 6: 25, 26.) 

But my God shall supply all your 
need according to his riches m glory 
by Christ Jesus. (Philippians 4: 19.) 

For bodily exercise profiteth little: 
but godliness is profitable unto all 



429 



PROPHECY 



THE COMPREHENSIVE ANALYSIS 



PROPHECY 



things, having promise of the hfe that 
now is, and of that which is to come. 
( I Timothy 4:8.) 



PROPHECY. (See Prophets; see also 
Prophecies regarding Christ in Appendix.) 

Proph'e-cy — literally, a foretelling ; spe- 
cifically, a foretelling of such things or events 
as can be known only to God. 

One of the ways in which God communi- 
cated His will to man, and no doubt still does 
so in a way in which we cannot now under- 
stand, was by means of prophecy through the 
mouths of specially selected men and women, 
whom we call prophets. In the same manner 
God made revelations of Himself and His 
plans for mankind. A notable instance of 
this is to be seen in the prophecies relating to 
Jesus Christ, the Saviour, whose miraculous 
birth, ministry, mission, death, and resurrec- 
tion were subjects foretold by prophets cen- 
turies before the coming of the Man of Sor- 
rows Himself. In the Appendix to this vol- 
ume will be found set out this particular series 
of revelations and their fulfillment, to which 
the reader is referred. Prophetic revelations 
may be said to begin in the Bible with Moses. 
They continue on down to the time of John 
at the end of the Apostolic Age, and some of 
the most remarkable of them are to be found 
in John's marvelous book of Revelation. A 
vast amount of these prophecies have been 
fulfilled. Others, notably those of John, which 
relate to the things of the final days, remain 
yet to be fulfilled. Divine inspiration is, of 
course, the basis of all prophecy. We find it 
communicated to mortals in a number of dif- 
ferent ways, chief of which were visions and 
dreams. In turn, the communication by the 
prophet to the people and the world varied, 
doubtless because of differences in spiritual 
temperament and mental or literary ability. 
In Isaiah we find the prophetic sense — if such 
we can call the divine revelation — most high- 
ly developed. Isaiah's prophecies were clear, 
concise, and extraordinarily descriptive. Dan- 
iel's prophecies were of a highly imaginative 
type, and clothed in splendid allegory and fig- 
ures. The reader is referred to Daniel 7 and 
8 for a remarkable instance of this — the 
prophecy of the four kingdoms. 



REFERENCES. 

( For prophecies relating to Christ and their 
fulfillment see Appendix.) 

Qod the Author of Prophecy. 

Thus saith the Lord the King of Is- 
rael, and his Redeemer the Lord of 
hosts ; I am the first, and I am the last ; 
and besides me there is no God. 

And who, as I, shall call, and shall 
declare it, and set it in order for me, 
since I appointed the ancient people? 
and the things that are coming, and 
shall come, let them shew unto them. 

Fear ye not, neither be afraid: have 
not I told thee from that time, and have 
declared it? ye are even my witnesses. 
Is there a God besides me? yea, there 
is no God ; I know not any. (Isaiah 44 : 
6-8.) 

Tell ye, and bring them near; yea, 
let them take counsel together: who 
hath declared this from ancient time? 
who hath told it from that time? have 
not I the Lord ? and there is no God else 
besides me; a just God and a Saviour; 
there is none besides me. (Isaiah 45: 
21.) 

As he spake by the mouth of his holy 
prophets, which have been since the 
world began. ( Luke i : 70. ) 

We have also a more sure word of 
prophecy; whereunto ye do well that 
ye take heed, as unto a light that shin- 
eth in a dark place, until the day 
dawn, and the day star arise in your 
hearts : 

Knowing this first, that no prophecy 
of the scripture is of any private inter- 
pretation. 

For the prophecy came not in old 
time by the will of man: but holy men 
of God spake as they were moved by the 
Holy Ghost. (2 Peter i : 19-21.) 

The Revelation of Jesus Christ, 



430 



PROPHECY 



THE COMPREHENSIVE ANALYSIS 



PROPHETS 



which God gave unto him, to shew unto 
his servants things which must shortly 
come to pass; and he sent and signi- 
fied it by his angel unto his servant 
John: 

Who bare record of the word of God, 
and of the testimony of Jesus Christ, 
and of all things that he saw. 

Blessed is he that readeth, and they 
that hear the words of this prophecy, 
and keep those things which are writ- 
ten therein: for the time is at hand. 
(Revelation i : 1-3.) 



Prophecy the Gift of Christ and the Holy 
Ghost. 

For to one is given by the Spirit the 
word of wisdom; to another the word 
of knowledge by the same Spirit ; 

To another faith by the same Spirit; 
to another the gifts of healing by the 
same Spirit; 

To another the working of miracles; 
to another prophecy; to another dis- 
cerning of spirits; to another divers 
kinds of tongues; to another the inter- 
pretation of tongues: 

But all these worketh that one and 
the self-same Spirit, dividing to every 
man severally as he wall. 

For as the body is one, and hath 
many members, and all the members of 
that one body, being many, are one 
body : so also is Christ. ( i Corinthians 
12: 8-12.) 

And he gave some, apostles; and 
some, prophets; and some, evangelists; 
and some, pastors and teachers. (Ephe- 
sians 4: 11.) 

And I will give power unto my two 
witnesses, and they shall prophesy a 
thousand two hundred and threescore 
days, clothed in sackcloth. (Revelation 

11:3-) 



Prophecy to Be Received with Faith. 

And they rose early in the morning, 
and went forth into the wilderness of 
Tekoa: and as they went forth, Je- 
hoshaphat stood and said. Hear me, O 
Judah, and ye inhabitants of Jerusa- 
lem; Believe in the Lord your God, so 
shall ye be established; believe his 
prophets, so shall ye prosper. (2 
Chronicles 20: 20.) 

Then he said unto them, O fools, and 
slow of heart to believe all that the 
prophets have spoken. (Luke 24: 25.) 

Despise not prophesyings. (i Thes- 
salonians 5 : 20.) 

PROPHETS. (See Prophecy; see also Tab- 
ulated List of Prophets and Prophecies in 
Appendix.) 

Proph'ets — the human beings to whom 
God made revelations regarding His will for 
communication to mankind. They were very 
many, especially in the days prior to the com- 
ing of Christ, and we have no means of learn- 
ing exactly their number. The Old Testa- 
ment (excluding Moses from the list) con- 
tains the writings of sixteen of the foremost 
of them, divided into two groups, four major 
and twelve minor prophets. We find in the 
patriarchal days some glimmerings of the 
prophetic office, but the first of the prophets 
can be said to have been Moses. The last ap- 
pears to have been Malachi. They lived in 
the most extreme simplicity, even to poverty 
and want. They can be regarded as types 
or forerunners of the Christ Himself. In the 
New Testament John the Baptist is the first 
prophet we meet. Jesus was a prophet in two 
senses, because of His two natures, the hu- 
man and divine, and is the Prophet of His 
Church in all ages. The last prophet of the 
New Testament is John, the author of Rev- 
elation. 

It readily can be imagined that wicked men 
imitated the office of the prophet for the 
achievement of personal aims. We find sev- 
eral of them in the Old Testament, while the 
New Testament utters warnings against their 
appearance. 



43 J 



PROPITIATION 



THE COMPREHENSIVE ANALYSIS 



PROSPERITY 



References. — See Appendix for list of 
prophets, with references, and the specific na- 
ture of their prophecies. 

PROPITIATION. 

Pro-pi'ti-a'tion — theologically, an atone- 
ment or atoning sacrifice. One of the names 
given to Jesus Christ. 

REFERENCES. 

Being justified freely by his grace 
through the redemption that is in Christ 
Jesus : 

Whom God hath set forth to be a pro- 
pitiation through faith in his blood, to 
declare his righteousness for the remis- 
sion of sins that are past, through the 
forbearance of God. (Romans 3: 24, 

25-) 

And he is the propitiation for our 

sins : and not for ours only, but also for 
the sins of the whole world, (i John 
2: 2.) 

Herein is love, not that we loved God, 
but that he loved us, and sent his Son 
to be the propitiation for our sins. ( i 
John 4: 10.) 

PROSPERITY. 

Pros-per'i-ty — the quality or state of be- 
ing prosperous, or having plenty of anything 
or things good or desirable ; successful prog- 
ress in any business or enterprise. 

REFERENCES. 
Prosperity of the Righteous. 

They shall be abundantly satisfied 
with the fatness of thy house ; and thou 
shalt make them drink of the river of 
thy pleasures. (Psalm 2)^: 8.) 

But the meek shall inherit the earth; 
and shall delight themselves in the 
abundance of peace. (Psalm 37: 11.) 

The Lord knoweth the days of the 



upright: and their inheritance shall be 
for ever. 

They shall not be ashamed in the evil 
time: and in the days of famine they 
shall be satisfied. (Psalm 37: 18, 19.) 

All the horns of the wicked also will 
I cut ofif; but the horns of the right- 
eous shall be exalted. (Psalm 75: 10.) 

For the Lord God is a sun and shield : 
the Lord will give grace and glory; no 
good thing will he withhold from them 
that walk uprightly. (Psalm 84: 11.) 

The righteous shall flourish like the 
palm tree ; he shall grow like a cedar in 
Lebanon. (Psalm 92: 12.) 

Prosperity of the Wicked. 

I have seen the foolish taking root: 
but suddenly I cursed his habitation. 

(Job 5: 3-) 
The earth is given into the hand of 

the wicked : he covereth the faces of the 

judges thereof; if not, where, and who 

is he? (Job 9: 24.) 

The tabernacles of robbers prosper, 
and they that provoke God are secure; 
into whose hand God bringeth abun- 
dantly. (Job 12: 6.) 

They spend their days in wealth, and 
in a moment go down to the grave. 
(Job 21: 13.) 

Yet he filled their houses with good 
things : but the counsel of the wicked is 
far from me. (Job 22 : 18.) 

He draweth also the mighty with his 
power : he riseth up, and no man is sure 
of life. 

Though it be given him to be in safe- 
ty, whereon he resteth ; yet his eyes are 
upon their ways. 

They are exalted for a little while, 1 
but are gone and brought low : they are 
taken out of the way as all other, and 
cut of¥ as the tops of the ears of corn. 
(Job 24: 22-24.) 



432 



PROSPERITY 



THE COMPREHENSIVE ANALYSIS 



PROSPERITY 



They are not in trouble as other men; 
neither are they plagued like other 
men. 

Therefore pride compasseth them 
about as a chain; violence covereth 
them as a garment. 

Their eyes stand out with fatness: 
they have more than heart could wish. 
(Psalm 73: 5-7.) 

Behold, these are the ungodly, who 
prosper in the world; they increase in 
riches. (Psalm 73: 12.) 

Though a sinner do evil a hundred 
times, and his days be prolonged, yet 
surely I know that it shall be well with 
them that fear God, which fear before 
him: 

But it shall not be well with the wick- 
ed, neither shall he prolong his days, 
which are as a shadow ; because he f ear- 
eth not before God. (Ecclesiastes 8: 

12, 13-) 

As a cage is full of birds, so are their 
houses full of deceit : therefore they are 
become great and waxen rich. (Jere- 
miah 5 : 27. ) 

Dangers of Prosperity. 

And it shall be, when the Lord thy 
God shall have brought thee into the 
land which he sware unto thy fathers, 
to Abraham, to Isaac, and to Jacob, to 
give thee great and goodly cities, which 
thou buildedst not. 

And houses full of all good things, 
which thou filledst not, and wells 
digged, which thou diggedst not, vine- 
yards and olive trees, which thou plant- 
edst not; when thou shalt have eaten 
and be full ; 

Then beware lest thou forget the 
Lord, which brought thee forth out of 
the land of Egypt, from the house of 
bondage. (Deuteronomy 6: 10-12.) 

For the turning away of the simple 



shall slay them, and the prosperity of 
fools shall destroy them. (Proverbs 
i: 32.) 

Remove far from me vanity and lies ; 
give me neither proverty nor riches; 
feed me with food convenient for me : 

Lest I be full, and deny thee, and say. 
Who is the Lord ? or lest I be poor, and 
steal, and take the name of my God in 
vain. (Proverbs 30: 8, 9.) 

But zvoe unto you that are rich! for 
ye have received your consolation. 

Woe unto you that are full! for ye 
shall hunger. Woe unto you that 
laugh now! for ye shall mourn and 
weep. (Luke 6: 24, 25.) 

And he spake a parable unto them, 
saying, The ground of a certain rich 
man brought forth plentifidly: 

And he thought zvithin himself, say- 
ing, What shall I do, because I have no 
room where to bestow my fruits? 

And he said, This will I do: I will 
pull dozvn my barns, and build greater; 
and there will I bestow all my fruits and 
my goods. 

And I will say to my soul. Soul, thou 
hast much goods laid up for many 
years; take thine ease, eat, drink, and be 
merry. 

But God said unto him. Thou fool, 
this night thy soul shall be required of 
thee: then zvhose shall those things be, 
which thou hast provided? 

So is he that layeth up treasure for 
himself, and is not rich toward God. 
(Luke 12: 16-21.) 

There was a certain rich man, which 
zvas clothed in purple and Hue linen, and 
fared sumptuously every day: 

And there zvas a certain beggar 
named Lazarus, which was laid at his 
gate, fidl of sores. 

And desiring to be fed zvith the 
crumbs which fell from the rich man's 



28 



433 



PROVIDENCE 



THE COMPREHENSIVE ANALYSIS 



PROVIDENCE 



table: moreover the dog's came and 
licked his sores. 

And it came to pass, that the beggar 
died, and was carried by the angels into 
Abraham's bosom: the rich man also 
died, and was buried; 

And in hell he lift up his eyes, being 
in torments, and seeth Abraham afar 
off, and Lazarus in his bosom. 

And he cried and said. Father Abra- 
ham, have mercy on me, and send Laz- 
arus, that he may dip the tip of his lin- 
ger in water, and cool my tongue; for 
I am tormented in this Uanie. 

But Abraham said. Son, remember 
that thou in thy lifetime receivedst thy 
good things, and likewise Lazarus evil 
things: but now he is comforted, and 
thou art tormented. (Luke i6: 19-25.) 

Go to now, ye rich men, weep and 
howl for your miseries that shall come 
upon you. 

Your riches are corrupted, and your 
garments are motheaten. 

Your gold and silver is cankered; 
and the rust of them shall be a witness 
against you, and shall eat your flesh as 
it were fire. Ye have heaped treasure 
together for the last days. (James 5: 

I-3-) 

PROVIDENCE. 

Prov'i-dence — the manifestation of the 
watchfulness and care God exercises over His 
creatures ; the providence of God or God's 
providence. 

REFERENCES. 

While the earth remaineth, seedtime 
and harvest, and cold and heat, and 
summer and winter, and day and night 
shall not cease. (Genesis 8: 22.) 

Thy righteousness is like the great 
mountains; thy judgments are a great 
deep : O Lord, thou preservest man and 
beast. 



How excellent is thy lovingkindness, 
O God! therefore the children of men 
put their trust under the shadow of thy 
wings. (Psalm 36: 6, 7.) 

That thou givest them they gather: 
thou openest thine hand, they are filled 
with good. 

Thou hidest thy face, they are trou- 
bled: thou takest away their breath, 
they die, and return to their dust. 

Thou sendest forth thy spirit, they 
are created : and thou renewest the face 
of the earth. (Psalm 104: 28-30.) 

Who remembered us in our low es- 
tate : for his mercy endureth for ever : 

And hath redeemed us from our en- 
emies : for his mercy endureth for ever. 

Who giveth food to all flesh: for his 
mercy endureth for ever. 

O give thanks unto the God of heav- 
en: for his mercy endureth for ever. 
(Psalm 136: 23-26.) 

The Lord upholdeth all that fall, and 
raiseth up all those that be bowed down. 

The eyes of all wait upon thee; and 
thou givest them their meat in due sea- 
son. 

Thou openest thine hand, and satis- 
fiest the desire of every living thing. 

The Lord is righteous in all his ways, 
and holy in all his works. 

The Lord is nigh unto all them that 
call upon him, to all that call upon him 
in truth. (Psalm 145: 14-18.) 

Behold the fozvls of the air: for they 
sow not, neither do they reap, nor gath- 
er into barns; yet your heavenly Father 
feedeth them. Are ye not much better 
than theyf 

Which of you by taking thought can 
add one cubit unto his stature? 

And why take ye thought for rai- 
ment? Consider the lilies of the field, 
how they grow; they toil not, neither 
do they spin: 



434 



PSALMS 



THE COMPREHENSIVE ANALYSIS 



QUICKENING 



And yet I say unto you, That even 
Solomon in all his glory was not ar- 
rayed like one of these. (Matthew 6: 
26-29. ) 

Are not two sparrows sold for a 
farthing? and one of them shall not fall 
on the ground zvithout your Father. 

But the very hairs of your head are 
all numbered. 

Fear ye not therefore, ye are of more 
value than many sparrows. (Matthew 
10: 29-31.) 

And hath made of one blood all na- 
tions of men for to dwell on all the face 
of the earth, and hath determined the 
times before appointed, and the bounds 
of their habitation ; 

That they should seek the Lord, if 
haply they might feel after him, and 
find him, though he be not far from ev- 
ery one of us. (Acts 17: 26, 27.) 

PSALMS. (See article on Psalms in Ap- 
pendix.) 

PUBLICAN. 

Pub'li-can — under the Roman govern- 
ment of Judea the men who collected the 
taxes imposed upon the people. 

After Judea became a Roman province the 
imperial government forced the people to pay 
a sort of tribute tax. This was not collected 
by the authorities themselves, but was farmed 
out or leased to wealthy Romans, who paid 
the government a certain percentage of the 
whole sum and made a profit off the remain- 
der. These tax-farmers hired and appointed 
others to do the collecting, and, while both 
classes were called publicans, the lesser class 
was the one that was so hated and execrated 
by the mass of the people. This was because 
the Jews had never paid any government tax- 
es, and as a matter of fact no taxes at all save 
what went to the priesthood, and they regard- 
ed the payment of such tribute as a violation 
of their religious belief, conceiving that it was 
a breach of the law to give any tribute to an 
earthly ruler, since this giving was an ac- 



knowledgment of his sovereignty, whereas 
they declared they recognized no sovereign 
but God. As the lesser tax-gatherers were 
able to collect a small commission, they often 
were harsh, cruel, and greedy. Such of the 
Jews who took posts as publicans were re- 
garded as outcasts and practical!}- lost all civil 
and religious rights. Nevertheless a very 
large number was so employed. Both Zac- 
ch^us and Matthew were publicans, and after 
the ministry of Jesus began there seems to 
have been a considerable number of their fel- 
lows that embraced the Christian faith. The 
parable of the Pharisee and the Publican 
(Luke 18) is an admirable example of the 
relations of the Jewish classes and the way 
Jesus showed the true piety of the man who 
was a social outcast as compared with the 
hypocrisy of the one who occupied an exalted 
position in society. 

QUARRELING. (See Strife.) 

QUICKENING. 

Quick'en-ing — literally, the act of giving 
life, or the state or condition of becoming 
alive ; in a religious sense, the giving of spir- 
itual life to men dead in sin, removing their 
guilt, and reconciling them with God. 



REFERENCES. 



General. 



Thou, which hast shewed me great 
and sore troubles, shalt quicken me 
again, and shalt bring me up again 
from the depths of the earth. (Psalm 
71 : 20.) 

So will not we go back from thee: 
quicken us, and we will call upon thy 
name. (Psalm 80: 18.) 

For as the Father raiseth up the dead, 
and quickeneth them; even so the Son 
quickeneth zuhom he zvill. (John 5 : 
21.) 

It is the spirit that quickeneth; the 
Hcsh proHteth nothing: the zvords that 
I speak unto you, they are spirit, and 
they are life. (John 6: 63.) 



435 



QUICKENING 



THE COMPREHENSIVE ANALYSIS 



RABBI 



(As it is written, I have made thee a 
father of many nations,) before him 
whom he beheved, even God, who 
quickeneth the dead, and calleth those 
things which be not as though the)^ 
were. (Romans 4: 17.) 

But if the Spirit of him that raised 
up Jesus from the dead dwell in you, 
he that raised up Christ from the dead 
shall also quicken your mortal bodies 
by his Spirit that dwelleth in you. (Ro- 
mans 8: II.) 

And so it is written. The first man 
Adam was made a living soul; the last 
Adam was made a quickening spirit, 
(i Corinthians 15: 45.) 

Who also hath made us able minis- 
ters of the new testament ; not of the let- 
ter, but of the spirit: for the letter kill- 
eth, but the spirit giveth life. (2 Co- 
rinthians T,: 6.) 

And you hath he quickened, who 
were dead in trespasses and sins. 
(Ephesians 2:1.) 

For Christ also hath once suffered 
for sins, the just for the unjust, that he 
might bring us to God, being put to 
death in the flesh, but quickened by the 
Spirit, (i Peter 3: 18.) 

"The Quick and the Dead." 

And he commanded us to preach unto 
the people, and to testify that it is he 
which was ordained of God to be the 
Judge of quick and dead. (Acts 10: 
42.) 

I charge thee therefore before God, 
and the Lord Jesus Christ, who shall 
judge the quick and the dead at his ap- 
pearing and his kingdom. (2 Timothy 
4: I.) 

Who shall give account to him that is 
ready to judge the quick and the dead, 
(i Peter 4: 5.) 



QUIET. (See Peace, Rest.) 

Qui'et — rest, peace, absence of noise or 
turmoil. 

REFERENCES. 
Quiet for the Faithful. 

But whoso hearkeneth unto me shall 
dwell safely, and shall be quiet from 
fear of evil. (Proverbs i : 33.) 

For thus saith the Lord God, the 
Holy One of Israel; In returning and 
rest shall ye be saved; in quietness and 
in confidence shall be your strength: 
and ye would not. (Isaiah 30: 15.) 

And the work of righteousness shall 
be peace; and the effect of righteous- 
ness, quietness and assurance for ever. 

And my people shall dwell in a peace- 
able habitation, and in sure dwellings, 
and in quiet resting places. (Isaiah 
32: 17, 18.) 

Quietness Enjoined. 

And that ye study to be quiet, and to 
do your own business, and to work with 
your own hands, as we commanded 
you. (i Thessalonians 4 : 11.) 

Now them that are such we command 
and exhort by our Lord Jesus Christ, 
that with quietness they work, and eat 
their own bread. (2 Thessalonians 3: 
12.) 

I exhort therefore, that, first of all, 
supplications, prayers, intercessions, 
and giving of thanks, be made for all 
men; 

For kings, and for all that are in au- 
thority; that we may lead a quiet and 
peaceable life in all godliness and hon- 
esty. 

For this is good and acceptable in the 
sight of God our Saviour. ( i Timothy 
2: 1-3.) 

RABBI AND RABBONI. 

Rab'bi, Rab-bo'ni — two Hebrew words 
meaning "my master." They were only used 



436 



RACA 



THE COMPREHENSIVE ANALYSIS 



RAIN 



as marks of the deepest respect toward men of 
great dignity and learning, especially the 
teachers of the law. Of the two titles, rabboni 
was the one least used for the reason that 
the Jews considered few persons entitled to 
it. We find it given to Jesus once by Mary 
Magdalene, when she saw Him after His Res- 
urrection. 

References. — Matthew 23 : 7, 8 ; John i : 
38 ; 3 : - ; 20 : 16. 

RACA. 

Ra'ca — a Greek form of an Aramaic or 
Chaldee word meaning "worthless," and used 
as a term of great reproach and opprobrium. 
It is used only once in the Bible (Matthew 
5: 22). 

RACHEL. (See Jacob.) 

Ra'chel — a form of a Hebrew word mean- 
ing "a ewe." One of the two daughters of 
Laban. She became the wife of Jacob and 
the mother of Joseph and Benjamin. The 
character of Rachel is not a particularly 
pleasant one to contemplate. She appears to 
have been discontented, fretful, and impatient, 
and to have had more than her share of false- 
hood and duplicity. 

References. — Genesis 29, 30, 31, 34, and 35. 

RAIN. 

Rain — the water that falls in drops from 
the clouds. It is absorbed by the heat of the 
sun into the atmosphere from rivers, ponds, 
or the oceans. On encountering currents of 
cold air it is condensed into clouds and later 
falls back again to the earth in drops. Being 
obedient to God's natural laws, it is therefore 
the gift of God. We find a number of places 
in Scripture where it is used as a figure of 
speech. 

REFERENCES. 
Rain the Gift of God. 

And when Pharaoh saw that the rain 
and the hail and the thunders were 
ceased, he sinned yet more, and hard- 
ened his heart, he and his servants. 
(Exodus 9: 34.) 



Is it not wheat harvest to-day? I 
will call unto the Lord, and he shall 
send thunder and rain ; that ye may per- 
ceive and see that your wickedness is 
great, which ye have done in the sight 
of the Lord, in asking you a king, (i 
Samuel 12: 17.) 

That ye may he the children of your 
Father which is in heaven: for he mak- 
eth his sun to rise on the evil and on the 
good, and sendeth rain on the just and 
on the unjust. (Matthew 5: 45.) 

Nevertheless he left not himself with- 
out witness, in that he did good, and 
gave us rain from heaven, and fruitful 
seasons, filling our hearts with food and 
gladness. (Acts 14: 17.) 

Rain Withheld. 

And Elijah the Tishbite, who was of 
the inhabitants of Gilead, said unto 
Ahab, As the Lord God of Israel liveth, 
before whom I stand, there shall not be 
dew nor rain these years, but according 
to my word, (i Kings 17: i.) 

And it shall be, that whoso will not 
come up of all the families of the earth 
unto Jerusalem to worship the King, 
the Lord of hosts, even upon them shall 
be no rain. (Zechariah 14: 17.) 

Elias was a man subject to like pas- 
sions as we are, and he prayed earnest- 
ly that it might not rain: and it rained 
not on the earth by the space of three 
years and six months. (James 5: 17.) 

Rain as an Emblem. 

My doctrine shall drop as the rain, 
my speech shall distil as the dew, as the 
small rain upon the tender herb, and as 
the showers upon the grass. (Deuter- 
onomy 32 : 2. ) 

And he shall be as the light of the 
morning, when the sun riseth, even a 
morning without clouds; as the tender 



437 



RAINBOW 



THE COMPREHENSIVE ANALYSIS 



REBEKAH 



grass springing out of the earth by 
clear shining after rain. (2 Samuel 

23: 4-) 

Thou, O God, didst send a plentiful 

rain, whereby thou didst confirm thine 

inheritance, when it was weary. 

(Psalm 68: 9.) 

Sow to yourselves in righteousness, 

reap in mercy; break up your fallow 

ground : for it is time to seek the Lord, 

till he come and rain righteousness 

upon you. (Hosea 10: 12.) 

RAINBOW. 

Rain'bow — a bow or arch showing the 
seven basic colors and seen in the heavens. 
It is formed by the reflection and refraction 
of the sun's rays in drops of fahing rain or 
moisture. It is seen at its greatest brilliancy 
when the spectator is between the sun and 
the raincloud. It is also to be seen in spray- 
ing fountains and waterfalls. The Bible al- 
ludes to it (Genesis 9: 13) as the promise of 
God that the earth should not again be de- 
stroyed by water. 

RAISING FROM THE DEAD. (See Res- 
urrection.) 

REAPING. 

Reap'ing — the act of cutting down or har- 
vesting a crop of anything, especially grains. 
The word is often used in the Bible in a figu- 
rative sense. 

REFERENCES. 

Even as I have seen, they that plough 
iniquity, and sow wickedness, reap the 
same. (Job 4:8.) 

They that sow in tears shall reap in 
joy. (Psalm 126: 5.) 

He that soweth iniquity shall reap 
vanity: and the rod of his anger shall 
fail. (Proverbs 22: 8.) 

Let both grow together until the har- 
vest: and in the time of harvest I zvill 



say to the reapers, Gather ye together 
first the tares, and bind them in bun- 
dles to burn them: but gather the wheat 
into my barn. (Matthew 13: 30.) 

And he that reapeth receiveth wages, 
and gathereth fruit unto life eternal: 
that both he that soweth and he that 
reapeth may rejoice together. 

And herein is that saying true, One 
soweth, and another reapeth. 

I sent you to reap that whereon ye 
bestowed no labour: other men la- 
boured, and ye are entered into their 
labours. (John 4: 36-38.) 

If we have sown unto you spiritual 
things, is it a great thing if we shall 
reap your carnal things? (i Corin- 
thians 9: II.) 

But this I say. He which soweth spar- 
ingly shall reap also sparingly; and he 
which soweth bountifully shall reap 
also bountifully, (i Corinthians 9:6.) 

Be not deceived; God is not mocked: 
for whatsoever a man soweth, that shall 
he also reap. (Galatians 6: 7.) 

And another angel came out of the 
temple, crying with a loud voice to him 
that sat on the cloud, Thrust in thy 
sickle, and reap: for the time is come 
for thee to reap; for the harvest of the 
earth is ripe. 

And he that sat on the cloud thrust 
in his sickle on the earth ; and the earth 
was reaped. (Revelation 14: 15, 16.) 

REBEKAH. (See Isaac.) 

Re-bek'ah (also written in the Greek form 
Rebecca) — a form of a Hebrew word mean- 
ing "a noosed cord." Rebekah was the name 
of a sister of Laban who became the wife of 
Isaac. Rebekah seems to have had her share 
of the duplicity which was one of the vices 
of the house of Laban, as is shown by her plot- 
ting for the benefit of Jacob over her firstborn, 
Esau. 

References. — Genesis 22, 24, 27, and 49. 



438 



RECONCILIATION THE COMPREHENSIVE ANALYSIS 



REDEEMER 



RECONCILIATION. 

Rec'on-cil'i-a'tion — the act or state of 
being reconciled or brought back into har- 
mony and sympathy with some one or some 
thing ; the bringing into agreement persons or 
things at variance. God reconciles the world 
with Himself ; He was the author of the plan 
to do this, and sent His Son into the world to 
bring it about through the sacrifice of the 
cross. 

REFERENCES. 

But he was wounded for our trans- 
gressions, he was bruised for our 
iniquities : the chastisement of our peace 
was upon him; and with his stripes we 
are healed. (Isaiah 53: 5.) 

Seventy weeks are determined upon 
thy people and upon thy holy city, to 
finish the transgression, and to make 
an end of sins, and to make reconcilia- 
tion for iniquity, and to bring in ever- 
lasting righteousness, and to seal up the 
vision and prophecy, and to anoint the 
Most Holy. (Daniel 9: 24.) 

For if, when we were enemies, we 
were reconciled to God by the death of 
his Son, much more, being reconciled, 
we shall be saved by his life. (Romans 
5: 10.) 

And all things are of God, who hath 
reconciled us to himself by Jesus Christ, 
and hath given to us the ministry of 
reconciliation ; 

To wit, that God was in Christ, rec- 
onciling the world unto himself, not im- 
puting their trespasses unto them; and 
hath committed unto us the word of 
reconciliation. (2 Corinthians 5: 18, 
19.) 

And that he might reconcile both 
unto God in one body by the cross, hav- 
ing slain the enmity thereby : 

And came and preached peace to you 
which were afar off, and to them that 
were nigh. 



For through him we both have ac- 
cess by one Spirit unto the Father. 
(Ephesians2: 16-18.) 

And, having made peace through the 
blood of his cross, by him to reconcile 
all things unto himself; by him, I say, 
whether they be things in earth, or 
things in heaven. 

And you, that were sometime alien- 
ated and enemies in your mind by wick- 
ed works, yet now hath he reconciled 

In the body of his flesh through 
death, to present you holy and unblame- 
able and unreproveable in his sight. 
(Colossians i: 20-22.) 

Wherefore in all things it behoved 
him to be made like unto his brethren, 
that he might be a merciful and faith- 
ful high priest in things pertaining to 
God, to make reconciliation for the sins 
of the people. (Hebrews 2: 17.) 

REDEEMER. (See Christ, Jesus, Salva- 
tion.) 

Re-deem 'er — one who redeems; specific- 
ally, the Saviour of the world, Jesus the 
Christ. We get the use of the word "re- 
deemer" as a name for Christ from the an- 
cient Jewish custom by which a kinsman re- 
deemed the property of one of his family who 
happened to be in destitute circumstances. 
As we are destitute of spiritual things Jesus 
redeemed us, after having become our human 
kin, by the shedding of His blood. We find 
this redemption promised in the Old Testa- 
ment and fulfilled in the death and passion 
of our Saviour, in the New Testament, with 
many references to it by His apostles. 

REFERENCES. 

Redemption Promised. 

For I know that my Redeemer liveth, 
and that he shall stand at the latter day 
upon the earth. (Job 19: 25.) 

Let the words of my mouth, and the 
meditation of my heart, be acceptable 



439 



REDEEMER 



THE COMPREHENSIVE ANALYSIS 



REDEEMER 



in thy sight, O Lord, my strength, and 
my redeemer. (Psahn 19: 14.) 

And they remembered that God was 
their Rock, and the high God their Re- 
deemer. (Psalm 78: 35.) 

For their Redeemer is mighty; he 
shall plead their cause with thee. 
(Proverbs 23: 11.) 

Fear not, thou worm Jacob, and ye 
men of Israel ; I will help thee, saith the 
Lord, and thy Redeemer, the Holy One 
of Israel. (Isaiah 41: 14.) 

As for our Redeemer, the Lord of 
hosts is his name, the Holy One of 
Israel. (Isaiah 47: 4.) 

And the Redeemer shall come to 
Zion, and unto them that turn from 
transgression in Jacob, saith the Lord. 
(Isaiah 59: 20.) 

Doubtless thou art our Father, 
though Abraham be ignorant of us, and 
Israel acknowledge us not: thou, O 
Lord, art our Father, our Redeemer; 
thy name is from everlasting. (Isaiah 
63: 16.) 

Their Redeemer is strong; The Lord 
of hosts is his name : he shall thorough- 
ly plead their cause, that he may give 
rest to the land, and disquiet the in- 
habitants of Babylon. (Jeremiah 50: 

34-) 

I will ransom them from the power of 
the grave; I will redeem them from 
death: O death, I will be thy plagues, 
O grave, I will be thy destruction: re- 
pentance shall be hid from mine eyes. 
(Hosea 13: 14.) 

Christ, the Redeemer. 

Grace be to you and peace from God 
the Father, and from our Lord Jesus 
Christ, 

Who gave himself for our sins, that 
he might deliver us from this present 



according 
Father. 



to the will 
( Galatians 



of 
i: 



evil world, 
God and our 

3. 4-) _ 

Christ hath redeemed us from the 

curse of the law, being made a curse 

for us : for it is written. Cursed is every 

one that hangeth on a tree. (Galatians 

3: I3-) 

But when the fulness of the time was 

come, God sent forth his Son, made of 

a woman, made under the law, 

To redeem them that were under the 
law, that we might receive the adoption 
of sons. (Galatians 4: 4, 5.) 

Having predestinated us unto the 
adoption of children by Jesus Christ to 
himself, according to the good pleasure 
of his will. 

To the praise of the glory of his 
grace, wherein he hath made us accept- 
ed in the beloved. 

In whom we have redemption 
through his blood, the forgiveness of 
sins, according to the riches of his 
grace. (Ephesians i: 5-7.) 

Looking for that blessed hope, and 
the glorious appearing of the great God 
and our Saviour Jesus Christ; 

Who gave himself for us, that he 
might redeem us from all iniquity, and 
purify unto himself a peculiar people, 
zealous of good works. (Titus 2: 13, 

14.) 

Forasmuch as ye know that ye were 
not redeemed with corruptible things, 
as silver and gold, from your vain con- 
versation received by tradition from 
your fathers, (i Peter i: 18.) 

And they sung a new song, saying. 
Thou art worthy to take the book, and 
to open the seals thereof : for thou wast 
slain, and hast redeemed us to God by 
thy blood out of every kindred, and 
tongue, and people, and nation. (Rev- 
elation 5:9.) 



440 



REFUGE 



THE COMPREHENSIVE ANALYSIS 



REGENERATION 



REFUGE. 

Ref'uge — a hiding-place, place of safety, 
or sanctuary from foes or danger. Under the 
old law of the Hebrews six cities were set 
apart as places of refuge for those who had 
unwittingly become shedders of blood and 
forced to flee from the kinsmen of the slain 
person or persons. They were called cities of 
refuge. The word "refuge" is used figura- 
tively of God as the person to whom sinners 
may flee for safety and salvation through re- 
pentance and belief. 

■ REFERENCES. 

Cities of refuge : Numbers 35 ; Deuteron- 
omy 19 : 7-9 ; Joshua 20 : 2, 7, 8. 

God as a Refuge, 

The eternal God is thy refuge, and 
underneath are the everlasting arms: 
and he shall thrust out the enemy from 
before thee; and shall say, Destroy 
them. (Deuteronomy 33: 27.) 

The God of nw rock; in him will I 
trust: he is my shield, and the horn of 
my salvation, my high tOAver, and my 
refuge, my saviour; thou savest me 
from violence. (2 Samuel 22: 3.) 

The Lord also will be a refuge for the 
oppressed, a refuge in times of trouble. 
(Psalm 9:9.) 

God is our refuge and strength, a 
very present help in trouble. (Psalm 
46: I.) 

Wherein God, willing more abun- 
dantly to shew unto the heirs of prom- 
ise the immutability of his counsel, con- 
firmed it by an oath : 

That by two immutable things, in 
which it was impossible for God to lie, 
we might have a strong consolation, 
who have fled for refuge to lay hold 
upon the hope set before us : 

Which hope we have as an anchor of 
the soul, both sure and stedfast, and 
which entereth into that within the vail. 
(Hebrews 6: 17-19.) 



REGENERATION. (See Conversion.) 

Re-gen'er-a'tion — in the Scriptural and 
theological sense, the birth of the new hfe of 
the spiritual sort from the old life of the un- 
spiritual sort, thus being made a new crea- 
ture and a partaker of the Divine Nature 
through the Holy Spirit. Regeneration is the 
special work of the Holy Ghost in restoring 
man to the original image of God. 



REFERENCES. 

And Jesus said unto them. Verily I 
say unto you, That ye zuhich have fol- 
lowed me, in the regeneration when the 
Son of man shall sit in the throne of his 
glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of 
Israel. (Matthew 19: 28.) 

But as many as received him, to them 
gave he power to become the sons of 
God, even to them that believe on his 
name: 

Which were born, not of blood, nor 
of the will of the flesh, nor of the will 
of man, but of God. (John i : 12, 13.) 

Jesus answered and said unto him, 
Verily, verily, I say unto thee. Except 
a man be born again, he cannot see the 
kingdom of God. 

Nicodemus saith unto him. How can 
a man be born when he is old? can he 
enter the second time into his mother's 
womb, and be born ? 

Jesus answered. Verily, verily, I say 
unto thee, Except a man be born of wa- 
ter and of the Spirit, he cannot enter 
into the kingdom of God. 

That zuhich is born of the flesh is 
flesh; and that which is born of the 
Spirit is spirit. 

Marvel not that I said unto thee. Ye 
must be born again. 

The zvind blozveth zvhere it listeth, 
and thou hearest the sound thereof, but 
canst not tell zvhence it couieth, and 



441 



REHOBOAM 



THE COMPREHENSIVE ANALYSIS 



REJOICING 



whither it goeth: so is every one that is 
born of the Spirit. (John 3: 3-5.) 

But after that the kindness and love 
of God our Saviour toward man ap- 
peared, 

Not by works of righteousness which 
we have done, but according to his mer- 
cy he saved us, by the washing of re- 
generation, and renewing of the Holy 
Ghost ; 

Which he shed on us abundantly 
through Jesus Christ our Saviour. 
(Titus 3: 4-6.) 

REHOBOAM. (See Solomon.) 

Re-ho-bo'am — a form of a Hebrew word 
meaning "he enlarges the people." Rehoboam 
was the son and successor of Solomon and 
was born about 934 B.C., ascending the throne 
when he was about forty-one years old. He 
was of a haughty and foolish disposition, and 
seems never to have profited by the wisdom 
which his father had been at pains to teach 
him. Almost as soon as he became king his 
unwise acts brought about revivals of old 
troubles that resulted in the division of the 
kingdom, a division which finally resulted in 
the complete overthrow of the Israelites as an 
independent people. He reigned seventeen 
years. 

References. — i Kings 11, 12, 14; 2 Chron- 
icles 9, 10, II, 12. 

REJOICING, (See Joy.) 

Re-joi'cing — joy, gladness, delight; an oc- 
casion of joy or that which causes joy. We 
are bidden to rejoice in God and his mercies 
and goodness. 

REFERENCES. 

And ye shall rejoice before the Lord 
your God, ye, and your sons, and your 
daughters, and your menservants, and 
your maidservants, and the Levite that 
is within your gates ; forasmuch as he 
hath no part nor inheritance with you. 
(Deuteronomy 12: 12.) 

Glory ye in his holy name: let the 



heart of them rejoice that seek the Lord, 
(i Chronicles 16: 10.) 

Now therefore arise, O Lord God, 
into thy resting place, thou, and the ark 
of thy strength : let thy priests, O Lord 
God, be clothed with salvation, and let 
thy saints rejoice in goodness. (2 
Chronicles 6: 41.) 

But let all those that put their trust in 
thee rejoice : let them ever shout for joy, 
because thou defendest them: let them 
also that love thy name be joyful in 
thee. ( Psalm 5 : 11.) 

Rejoice in the Lord, O ye righteous: 
for praise is comely for the upright. 
(Psalm 33: I.) 

Sing unto God, sing praises to his 
name: extol him that rideth upon the 
heavens by his name JAH, and rejoice 
before him. (Psalm 68: 4.) 

In thy name shall they rejoice all the 
day : and in thy righteousness shall they 
be exalted. (Psalm 89: 16.) 

Rejoice in the Lord, ye righteous; 
and give thanks at the remembrance of 
his holiness. (Psalm 97: 12.) 

Rejoice with them that do rejoice, 
and weep with them that weep. (Ro- 
mans 12: 15.) 

Finally, my brethren, rejoice in the 
Lord. To write the same things to you, 
to me indeed is not grievous, but for you 
it is safe. (Philippians 3: i.) 

Rejoice in the Lord alway : and again 
I say, Rejoice. (Philippians 4: 4.) 

Rejoice evermore. ( i Thessalonians 
5:16.) 

Therefore rejoice, ye heavens, and 
ye that dwell in them. Woe to the in- 
habiters of the earth and of the sea! 
for the devil is come down unto you, 
having great wrath, because he know- 
eth that he hath but a short time. ( Rev- 
elation 12: 12.) 

Rejoice over her, thou heaven, and 



442 



REMISSION 



THE COMPREHENSIVE ANALYSIS 



REPENTANCE 



ye holy apostles and prophets; for God 
hath avenged you on her. (Revelation 
i8: 20.) 

REMISSION. (See Forgiveness, Sin.) 

Re-mis'sion — discharge from that which 
is due ; rehnquishment of a claim or obliga- 
tion, and, in a special Scriptural sense, pardon 
for transgression. In the plan of salvation, 
Christ's blood was shed for the remission of 
the sins of mankind, and we are specially com- 
manded to observe the Lord's Supper as a 
perpetual memorial of it. 

REFERENCES. 

For this is my blood of the new tes- 
tament, which is shed for many for the 
remission of sins. (Matthew 26: 28.) 

John did baptize in the wilderness, 
and preach the baptism of repentance 
for the remission of sins. (Mark 1:4.) 

And said unto them, Thus it is zvrit- 
ten, and thus it behoved Christ to suffer, 
and to rise from the dead the third day: 

And that repentance and remission 
of sins shotdd be preached in his name 
among all nations, beginning at Jerusa- 
lem. (Luke 24: 46, 47.) 

Then Peter said unto them, Repent, 
and be baptized every one of you in the 
name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of 
the Holy Ghost. (Acts 2: 38.) 

And he commanded us to preach unto 
the people, and to testify that it is he 
which was ordained of God to be the 
Judge of quick and dead. 

To him give all the prophets witness, 
that through his name whosoever be- 
lieveth in him shall receive remission 
of sins. (Acts 10: 42, 43.) 

And almost all things are by the law 
purged with blood; and without shed- 
ding of blood is no remission. (He- 
brews 9: 22.) 

Now where remission of these is, 



there is no more offering for sin. (He- 
brews 10: 18.) 

REPENTANCE. (See Sin). 

Re-pent'ance — literally, a change of 
mind, coupled with sorrow for something 
done and the wish that it were undone or 
had not been done. Theologically and eth- 
ically, repentance is that sorrow for sin and 
contriteness of heart which produces or leads 
to newness of life. The terms "repentance" 
and "conversion" must not be confounded. 
Conversion is the turning of the heart to God 
or back to God. It is usually the forerunner 
of repentance, although in some instances re- 
pentance may come first, according to the 
will of the Holy Spirit in its action upon the 
sinner. As a matter of fact, repentance is 
one of the daily companions of the Christian, 
since the Christian is constantly sinning and 
going to God in contrition for it. True re- 
pentance is accompanied by the Divine for- 
giveness, and the consequent remission of sin, 
according to the Promise. 

REFERENCES. 

Nature of Repeni;ance. 

Tlie Sense of Guilt: 

Have mercy upon me, O God, ac- 
cording to thy lovingkindness : accord- 
ing unto the multitude of thy tender 
mercies blot out my transgressions. 

Wash me throughly from mine 
iniquity, and cleanse me from my sin. 

For I acknowledge my transgres- 
sions : and my sin is ever before me. 

Against thee, thee only, have I 
sinned, and done this evil in thy sight: 
that thou mightest be justified when 
thou speakest, and be clear when thou 
judgest. 

Behold, I was shapen in iniquity ; and 
in sin did my mother conceive me. 

Behold, thou desirest truth in the in- 
ward parts : and in the hidden part thou 
shalt make me to know wisdom. 

Purge me with hyssop, and I shall be 



443 



REPENTANCE 



THE COMPREHENSIVE ANALYSIS 



REPENTANCE 



clean: wash me, and I shall be whiter 
than snow. (Psalm 51: 1-7.) 

But we are all as an unclean thing, 
and all our righteousnesses are as filthy 
rags ; and we all do fade as a leaf ; and 
our iniquities, like the wind, have taken 
us away. (Isaiah 64: 6.) 

Now when they heard this, they were 
pricked in their heart, and said unto 
Peter and to the rest of the apostles. 
Men and brethren, what shall we do? 
(Acts 2: 37.) 

And brought them out, and said, 
Sirs, what must I do to be saved? 
(Acts 16: 30.) 

The Sense of God's Mercy in Christ: 

Surely he hath borne our griefs, and 
carried our sorrows : yet we did esteem 
him stricken, smitten of God, and af- 
flicted. 

But he was wounded for our trans- 
gressions, he was bruised for our iniq- 
uities: the chastisement of our peace 
was upon him; and with his stripes we 
are healed. 

All we like sheep have gone astray; 
we have turned every one to his own 
way ; and the Lord hath laid on him the 
iniquity of us all. (Isaiah 53: 4-6.) 

And thou, child, shalt be called the 
prophet of the Highest: for thou shalt 
go before the face of the Lord to pre- 
pare his ways ; 

To give knowledge of salvation unto 
his people by the remission of their sins. 

Through the tender mercy of our 
God; whereby the dayspring from on 
high hath visited us, 

To give light to them that sit in dark- 
ness and in the shadow of death, to 
guide our feet into the way of peace. 
(Luke 1 : 76-79.) 

But God, who is rich in mercy, for 
his great love wherewith he loved us. 



Even when we were dead iri sins, 
hath quickened us together with Christ, 
(by grace ye are saved;) 

And hath raised us up together, and 
made us sit together in heavenly places 
in Christ Jesus : 

That in the ages to come he might 
shew the exceeding riches of his grace 
in his kindness toward us through 
Christ Jesus. (Ephesians 2: 4-7.) 

This is a faithful saying, and worthy 
of all acceptation, that Christ Jesus 
came into the world to save sinners; of 
whom I am chief, (i Timothy i : 15.) 

But after that the kindness and love 
of God our Saviour toward man ap- 
peared, 

Not by works of righteousness which 
we have done, but according to his mer- 
cy he saved us, by the washing of re- 
generation, and renewing of the Holy 
Ghost. (Titus 3:4, 5.) 

Sorrow for Sin: 

Thou art wearied in the greatness of 
thy way; yet saidst thou not. There is 
no hope: thou hast found the life of 
thine hand; therefore thou wast not 
grieved. (Isaiah 57: 10.) 

I will declare thy righteousness, and 
thy works; for they shall not profit 
thee. (Isaiah 57: 12.) 

Now I rejoice, not that ye were made 
sorry, but that ye sorrowed to repent- 
ance: for ye were made sorry after a 
godly manner, that ye might receive 
damage by us in nothing. 

For godly sorrow worketh repent- 
ance to salvation not to be repented of: 
but the sorrow of the world worketh 
death. (2 Corinthians 7: 9, 10.) 

Repentance a Duty. 

If iniquity be in thine hand, put it far 
away, and let not wickedness dwell in 
thy tabernacles. 



444 



REPENTANCE 



THE COMPREHENSIVE ANALYSIS 



REPENTANCE 



For then shalt thou hft up thy face 
without spot; yea, thou shah be stead- 
fast, and shalt not fear. (Job ii: 14, 

IS-) 
Thus saith the Lord of hosts, the 

God of Israel, Amend your ways and 

your doings, and I will cause you to 

dwell in this place. (Jeremiah 7:3.) 

Now therefore go to, speak to the 
men of Judah, and to the inhabitants 
of Jerusalem, saying, Thus saith the 
Lord; Behold, I frame evil against 
you, and devise a device against you: 
return ye now every one from his 
evil way, and make your ways and 
your doings good. (Jeremiah 18: 
II.) 

Therefore now amend your ways and 
your doings, and obey the voice of the 
Lord your God; and the Lord will re- 
pent him of the evil that he hath pro- 
nounced against you. (Jeremiah 26: 

I3-) 

Therefore I will judge you, O house 

of Israel, every one according to his 
ways, saith the Lord God. Repent, and 
turn yourselves from all your trans- 
gressions ; so iniquity shall not be your 
ruin. (Ezekiel 18: 30.) 

Wherefore, O king, let my counsel be 
acceptable unto thee, and break off thy 
sins by righteousness, and thine iniqui- 
ties by shewing mercy to the poor; if 
it may be a lengthening of thy tranquil- 
lity. (Daniel 4: 27.) 

The Lord hath been sore displeased 
with your fathers. 

Therefore say thou unto them, Thus 
saith the Lord of hosts; Turn ye unto 
me, saith the Lord of hosts, and I will 
turn unto you, saith the Lord of hosts. 
(Zechariah i : 2, 3.) 

But when he saw many of the Phari- 
sees and Sadducees come to his bap- 
tism, he said unto them, O generation 



of vipers, who hath warned you to flee 
from the wrath to come? 

Bring forth therefore fruits meet for 
repentance. (Matthew 3: 7, 8.) 

Repentance a Divine Call. 

From that time Jesus began to 
preach, and to say, Repent: for the 
kingdom of heaven is at hand. (Mat- 
thew 4: 17.) 

But go ye and learn what that niean- 
eth, I zvill have mercy, and not sacri- 
fice: for I am not come to call the right- 
eous, but sinners to repentance. (Mat- 
thew 9: 13.) 

And saying, The time is fulfilled, and 
the kingdom of God is at hand: repent 
ye, and believe the gospel. (Mark i : 

I5-) 
And they went out, and preached that 

men should repent. (Mark 6: 12.) 

Thou hast neither part nor lot in this 
matter : for thy heart is not right in the 
sight of God. 

Repent therefore of this thy wicked- 
ness, and pray God, if perhaps the 
thought of thine heart may be forgiven 
thee. (Acts 8: 21, 22.) 

Promises to the Penitent. 

And it shall come to pass, when all 
these things are come upon thee, the 
blessing and the curse, which I have set 
before thee, and thou shalt call them to 
mind among all the nations, whither 
the Lord thy God hath driven thee, 

And shalt return unto the Lord thy 
God, and shalt obey his voice according 
to all that I command thee this day, 
thou and thy children, with all thine 
heart, and with all thy soul ; 

That then the Lord thy God will turn 
thy captivity, and have compassion 
upon thee, and will return and gather 
thee from all the nations, whither the 



445 



REPENTANCE 



THE COMPREHENSIVE ANALYSIS 



REPENTANCE 



Lord thy God hath scattered thee. 
(Deuteronomy 30: 1-3.) 

The Lord is nigh unto them that are 
of a broken heart; and saveth such as 
be of a contrite spirit. (Psalm 34: 18.) 

He healeth the broken in heart, and 
bindeth up their wounds. (Psalm 147: 

3-) 

If thou wilt return, O Israel, saith 

the Lord, return unto me: and if thou 

wilt put away thine abominations out 

of my sight, then slialt thou not remove. 

(Jeremiah 4: i.) 

But if the wicked will turn from all 
his sins that he hath committed, and 
keep all my statutes, and do that which 
is lawful and right, he shall surely live, 
he shall not die. 

All his transgressions that he hath 
committed, they shall not be mentioned 
unto him: in his righteousness that he 
hath done he shall live. (Ezekiel 18: 
21, 22.) 

Again, when the wicked man turn- 
eth away from his wickedness that he 
hath committed, and doeth that which 
is lawful and right, he shall save his 
soul alive. 

Because he considereth, and turneth 
away from all his transgressions that 
he hath committed, he shall surely live, 
he shall not die. (Ezekiel 18: 27, 28.) 

Therefore, O thou son of man, speak 
unto the house of Israel ; Thus ye speak, 
saying. If our transgressions and our 
sins be upon us, and we pine away in 
them, how should we then live? 

Say unto them. As I live, saith the 
Lord God, I have no pleasure in the 
death of the wicked ; but that the wicked 
turn from his way and live: turn ye, 
turn ye from your evil ways; for why 
will ye die, O house of Israel? 

Therefore, thou son of man, say unto 
the children of thy people. The right- 



eousness of the righteous shall not de- 
liver him in the day of his transgres- 
sion : as for the wickedness of the wick- 
ed, he shall not fall thereby in the day 
that he turneth from his wickedness; 
neither shall the righteous be able to 
live for his righteousness in the day 
that he sinneth. (Ezekiel 33: 10-12.) 

Again, when I say unto the wicked. 
Thou shalt surely die; if he turn from 
his sin, and do that which is lawful and 
right; 

If the wicked restore the pledge, give 
again that he had robbed, walk in the 
statutes of life, without committing 
iniquity; he shall surely live, he shall 
not die. 

None of his sins that he hath com- 
mitted shall be mentioned unto him: 
he hath done that which is lawful and 
right ; he shall surely live. 

Yet the children of thy people say. 
The way of the Lord is not equal: but 
as for them, their way is not equal. 

When the righteous turneth from hisJ 
righteousness, and committeth iniquity,' 
he shall even die thereby. 

But if the wicked turn from his wick- 
edness, and do that which is lawful and 
right, he shall live thereby. 

Yet ye say, The way of the Lord is 
not equal, O ye house of Israel, I will 
judge you every one after his ways. 
(Ezekiel 33: 14-20.) 

Blessed are the poor in spirit: for 
theirs is the kingdom of heaven. 

Blessed are they that mourn: for they 
shall be comforted. (Matthew 5: 3, 

4.) 

(For he saith, I have heard thee in 

a time accepted, and in the day of sal- 
vation have I succoured thee: behold, 
now is the accepted time; behold, now 
is the day of salvation.) (2 Corin- 
thians 6:2.) 



\ 



446 



REPENTANCE 



THE COMPREHENSIVE ANALYSIS 



REPROBATE 



The Impenitent. 

A wicked man hardeneth his face: 
but as for the upright, he directeth his 
way. (Proverbs 21: 29.) 

Then began he to upbraid the cities 
wherein most of his mighty works were 
done, because they repented not: 

Woe unto thee, Chorasin! woe, unto 
thee, Bethsaida! for if the mighty 
works, zvhich zvere done in you, had 
been done in Tyre and Sidon, they 
ivoidd have repented long ago in sack- 
cloth and ashes. 

But I say unto you. It shall he more 
tolerable for Tyre and Sidon at the day 
of judgment, than for you. (Matthew 
II : 20-22.) 

There were present at that season 
some that told him of the Gahleans, 
whose blood Pilate had mingled with 
their sacrifices. 

And Jesus answering said unto them, 
Suppose ye that these Galileans zvere 
sinners above all the Galileans, because 
they suffered such things? 

I tell you. Nay: but, except ye repent, 
ye shall all likewise perish. 

Or those eighteen, upon whom the 
tower in Siloarn fell, and slew them, 
think ye that they were sinners above 
all men that dwelt in Jerusalem? 

I tell you. Nay: but, except ye repent, 
ye shall all likewise perish. ( Luke 1 3 : 

I-5-) 

But, after thy hardness and impeni- 
tent heart, treasurest up unto thyself 
wrath against the day of wrath and rev- 
elation of the righteous judgment of 
God. (Romans 2:5.) 

And lest, when I come again, my 
God will humble me among you, and 
that I shall bewail many which have 
sinned already, and have not re- 
pented of the uncleanness and forni- 
cation and lasciviousness which they 



have committed. (2 Corinthians 12: 
21.) 

For ye know how that afterward, 
when he would have inherited the bless- 
ing, he was rejected: for he found no 
place of repentance, though he sought 
it carefully with tears. (Hebrews 12: 

17.) 

And I gave her space to repent of 
her fornication; and she repented not. 
(Revelation 2: 21,) 

Neither repented they of their mur- 
ders, nor of their sorceries, nor of their 
fornication, nor of their thefts. (Rev- 
elation 9: 21.) 



REPROBATE AND REPROBATION. 

Rep'ro-bate — one morally abandoned or 
lost; also to condemn as unworthy. 

Rep'ro-ba'tion — in a theological sense, the 
predestination of a certain part of the human 
race as reprobates or objects of eternal damna- 
tion and punishment. This dogma is laid 
down by the Calvinistic system of theology. 

REFERENCES. 

Stay yourselves, and wonder; cry ye 
out, and cry : they are drunken, but not 
with wine; they stagger, but not with 
strong drink. 

For the Lord hath poured out upon 
you the spirit of deep sleep, and hath 
closed your eyes : the prophets and your 
rulers, the seers hath he covered. 

And the vision of all is become unto 
you as the words of a book that is 
sealed, which men deliver to one that is 
learned, saying. Read this, I pray thee : 
and he saith, I cannot ; for it is sealed : 

And the book is delivered to him that 
is not learned, saying, Read this, I pray 
thee: and he saith, I am not learned. 
(Isaiah 29: 9-12.) 

Reprobate silver shall men call them. 



447 



REPROBATE 



THE COMPREHENSIVE ANALYSIS 



REPROOF 



because the Lord hath rejected them. 
(Jeremiah 6: 30.) 

But ye believe not, because ye are not 
of my sheep, as I said unto you. (John 
10: 26.) 

While I was with them in the world, 
I kept them in thy name: those that thou 
gavest me I have kept, and none of them 
is lost, but the son of perdition; that 
the Scripture might he fulUlled. (John 
17: 12.) 

What if God, willing to shew his 
wrath, and to make his power known, 
endured with much longsuffering the 
vessels of wrath fitted to destruction. 
(Romans 9: 22.) 

What then? Israel hath not ob- 
tained that which he seeketh for; but 
the election hath obtained it, and the 
rest were blinded 

(According as it is written, God 
hath given them the spirit of slumber, 
eyes that they should not see, and ears 
that they should not hear;) unto this 
day. (Romans 11: 7, 8.) 

Examine yourselves, whether ye be 
in the faith; prove your own selves. 
Know ye not your own selves, how that 
Jesus Christ is in you, except ye be rep- 
robates ? 

But I trust that ye shall know that 
we are not reprobates. 

Now I pray to God that ye do no evil ; 
not that we should appear approved, 
but that ye should do that which is 
honest, though we be as reprobates. (2 
Corinthians 13: 5-7.) 

And for this cause God shall send 
them strong delusion, that they should 
believe a lie : 

That they all might be damned who 
believed not the truth, but had pleasure 
in unrighteousness. (2 Thessalonians 
2:11, .12.) 

Now as Jannes and Jambres with- 



stood Moses, so do these also resist the 
truth: men of corrupt minds, reprobate 
concerning the faith. 

But they shall proceed no further: 
for their folly shall be manifest unto all 
men, as theirs also was. (2 Timothy 

3:8,9-) 

For there are certain men crept in un- 
awares, who were before of old or- 
dained to this condemnation, ungodly 
men, turning the grace of our God into 
lasciviousness, and denying the only 
Lord God, and our Lord Jesus Christ. 
(Jude 1:4.) 



REPROOF. 

Re-proof' — generally speaking, rebuke or 
reprehension spoken to one's face; reprimand. 
The Bible tells us that reproof spoken to an 
erring one in the proper spirit is good and ac- 
ceptable. We should not be forward in re- 
proving our elders. The young should take 
reproof from their elders. The reproof from 
a minister of God is by special commission 
from God. Care should be taken in all re- 
proof that it not go beyond the bounds of 
decency. 

REFERENCES. 

Let the righteous smite me; it shall 
be a kindness : and let him reprove me ; 
it shall be an excellent oil, which shall 
not break my head: for yet my prayer 
also shall be in their calamities. 

When their judges are overthrown 
in stony places, they shall hear my 
words; for they are sweet. (Psalm 
141: 5, 6.) 

He that reproveth a scorner getteth 
to himself shame : and he that rebuketh 
a wicked man getteth himself a blot. 

Reprove not a scorner, lest he hate 
thee: rebuke a wise man, and he will 
love thee. 

Give instruction to a wise man, and 
he will be yet wiser: teach a just man, 



448 



REPROOF 



THE COMPREHENSIVE ANALYSIS 



REST 



and he will increase in learning. 
( Proverbs 9 : 7-9. ) 

He is in the way of life that keepeth 
instruction : but he that refuseth re- 
proof erreth. (Proverbs 10: 17.) 

Poverty and shame shall be to him 
that refuseth instruction : but he that 
regardeth reproof shall be honoured. 
(Proverbs 13: 18.) 

Correction is grievous unto him that 
forsaketh the way: and he that hateth 
reproof shall die. (Proverbs 15: 10.) 

A scorner loveth not one that reprov- 
eth him: neither will he go unto the 
wise. (Proverbs 15: 12.) 

He that refuseth instruction despis- 
eth his own soul : but he that heareth 
reproof getteth understanding. (Prov- 
erbs 15: 32.) 

A reproof entereth more into a wise 
man than a hundred stripes into a fool. 
(Proverbs 17: 10.) 

But to them that rebuke him shall be 
delight, and a good blessing shall come 
upon them. (Proverbs 24: 25.) 

As an earring of gold, and an orna- 
ment of fine gold, so is a wise reprover 
upon an obedient ear. (Proverbs 25: 
12.) 

And if any man obey not our word 
by this epistle, note that man, and have 
no company with him, that he may be 
ashamed. 

Yet count him not as an enemy, but 
admonish him as a brother. (2 Thes- 
salonians 3: 14, 15.) 

Rebuke not an elder, but entreat him 
as a father; and the younger men as 
brethren, (i Timothy 6:1.) 

REST. (See Quiet, Peace, etc.) 

Rest — repose ; freedom from anything 
that disturbs ; peace or security ; sleep or 
slumber, and thence, figuratively, death. God 
promises rest to those who come to Him 



weary, as well as rest to the faithful after 
death. 

REFERENCES. 

And in that day there shall be a root 
of Jesse, which shall stand for an en- 
sign of the people; to it shall the Gen- 
tiles seek : and his rest shall be glorious. 
(Isaiah 11 : 10.) 

And it shall come to pass in the day 
that the Lord shall give thee rest from 
thy sorrow, and from thy fear, and 
from the hard bondage wherein thou 
wast made to serve. (Isaiah 14: 3.) 

For thus saith the Lord God, the 
Holy One of Israel ; In returning and 
rest shall ye be saved; in quietness and 
in confidence shall be your strength: 
and ye would not. (Isaiah 30: 15.) 

Thus saith the Lord, Stand ye in the 
ways, and see, and ask for the old paths, 
where is the good way, and walk there- 
in, and ye shall find rest for your souls. 
But they said. We will not walk there- 
in. (Jeremiah 6: 16.) 

Come unto me, all ye that labour and 
are heavy laden, and I will give you 
rest. (Matthew 11: 28.) 

So I sware in my wrath. They shall 
not enter into my rest. (Hebrews 3: 
II.) 

Let us therefore fear, lest, a promise 
being left us of entering into his rest, 
any of you should seem to come short 
of it. 

For unto us was the gospel preached, 
as well as unto them: but the word 
preached did not profit them, not being 
mixed with faith in them that heard it. 

For we which have believed do enter 
into rest, as he said. As I have sworn 
in my wrath, if they shall enter into my 
rest: although the works were finished 
from the foundation of the world. 

For he spake in a certain place of 
the seventh day on this wise. And God 



29 



449 



RESURRECTION 



THE COMPREHENSIVE ANALYSIS 



RESURRECTION 



did rest the seventh day from all his 
works. 

And in this place again, If they shall 
enter into my rest. 

Seeing therefore it remaineth that 
some must enter therein, and they to 
whom it was first preached entered not 
in because of unbelief : 

Again, he limiteth a certain day, say- 
ing in David, To day, after so long a 
time ; as it is said, To day if ye will hear 
his voice, harden not your hearts. 

For if Jesus had given them rest, then 
would he not afterward have spoken of 
another day. 

There remaineth therefore a rest to 
the people of God. 

For he that is entered into his rest, 
he also hath ceased from his own works, 
as God did from his. 

Let us labour therefore to enter into 
that rest, lest any man fall after the 
same example of unbelief. (Hebrews 
4: i-ii.) 

RESURRECTION. (See Body, Christ, 
Death, Life.) 

Res'ur-rec'tion — literally, a rising again; 
specifically, the resurrection of Jesus Christ 
as recorded in the Bible, as well as the gen- 
eral resurrection of the dead at the Day of 
Judgment. 

The doctrine of the resurrection is one of 
the fundamentals of the Christian religion and 
one of its vital points, for without resurrec- 
tion there can be no hope beyond this life. 
The Old Testament prefigures it in sundry 
cases of persons raised from the dead by 
prophets divinely led, while of all the proph- 
ets Daniel gives the clearest view of the plan 
(see Daniel 12: 1-3). 

The New Testament, however, gives the 
complete revelation of the divine economy. 
Jesus died and rose again, and taught the doc- 
trine with directness and simplicity, his disci- 
ples and the apostles elaborating the teaching 
in many different ways and upon many differ- 
ent occasions. 



REFERENCES. 
Resurrection of the Body Foretold. 

And though after my skin worms de- 
stroy this body, yet in my flesh shall I 
see God: 

Whom I shall see for myself, and 
mine eyes shall behold, and not anoth- 
er ; though my reins be consumed with- 
in me. (Job 19: 26, 2J.') 

As for me, I will behold thy face in 
righteousness : I shall be satisfied, when 
I awake, with thy likeness. (Psalm 

17: I5-) 
Thy dead men shall live, together 

with my dead body shall they arise. 
Awake and sing, ye that dwell in dust: 
for thy dew is as the dew of herbs, and 
the earth shall cast out the dead. (Isa- 
iah 26: 19.) 

The hand of the Lord was upon me, 
and carried me out in the Spirit of the 
Lord, and set me down in the midst of 
the valley which was full of bones, 

And caused me to pass by them round 
about: and, behold, there were very 
many in the open valley; and, lo, they 
were very dry. 

And he said unto me, Son of man,] 
can these bones live? And I answered,] 
O Lord God, thou knowest. 

Again he said unto me, Prophesy 
upon these bones, and say unto them, 

ye dry bones, hear the word of the 
Lord. 

Thus saith the Lord God unto these 
bones: Behold, I will cause breath to 
enter into you, and ye shall live : 

And I will lay sinews upon you, and 
will bring up flesh upon you, and cover 
you with skin, and put breath in you, 
and ye shall live ; and ye shall know that 

1 am the Lord. 

So I prophesied as I was command- 
ed: and as I prophesied, there was a 



450 



RESURRECTION 



THE COMPREHENSIVE ANALYSIS 



RESURRECTION 



noise, and behold a shaking, and the 
bones came together, bone to his bone. 

And when I beheld, lo, the sinews and 
the flesh came up upon them, and the 
skin covered them above : but there was 
no breath in them. 

Then said he unto me, Prophesy unto 
the wind, prophesy, son of man, and say 
to the wind. Thus saith the Lord God; 
Come from the- four winds, O brea.th, 
and breathe upon these slain, that they 
may live. 

So I prophesied as he commanded 
me, and the breath came into them, and 
they lived, and stood up upon their feet, 
an exceeding great army. 

Then he said unto me, Son of man, 
these bones are the whole house of Is- 
rael: behold, they say. Our bones are 
dried, and our hope is lost: we are cut 
off for our parts. 

Therefore prophesy and say unto 
them. Thus saith the Lord God ; Behold, 
O my people, I will open your graves, 
and cause you to come up out of your 
graves, and bring you into the land of 
Israel. 

And ye shall know that I am the 
Lord, when I have opened your graves, 

my people, and brought you up out 
of your graves, 

And shall put my Spirit in you, and 
ye shall live, and I shall place you in 
your own land : then shall ye know that 

1 the Lord have spoken it, and per- 
formed it, saith the Lord. (Ezekiel 

37: I-I4-) 

And at that time shall Michael stand 

up, the great prince which standeth for 

the children of thy people: and there 

shall be a time of trouble, such as never 

was since there was a nation even to 

that same time : and at that time thy 

people shall be delivered, every one that 

shall be found written in the book. 



And many of them that sleep in the 
dust of the earth shall awake, some to 
everlasting life, and some to shame and 
everlasting contempt. 

And they that be wise, shall shine as 
the brightness of the firmament; and 
they that turn many to righteousness, 
as the stars for ever and ever. (Daniel 
12: 1-3.) 

Resurrection Proclaimed by Christ. 

The same day came to him the Sad- 
ducees, which say that there is no res- 
urrection, and asked him, 

Saying, Master, Moses said. If a man 
die, having no children, his brother 
shall marry his wife, and raise up seed 
unto his brother. 

Now there were with us seven breth- 
ren : and the first, when he had married 
a wife, deceased, and, having no issue, 
left his wife unto his brother : 

Likewise the second also, and the 
third, unto the seventh. 

And last of all the woman died also. 

Therefore in the resurrection whose 
wife shall she be of the seven ? for they 
all had her. 

Jesus answered and said unto them, 
Ve do err, not knoiving the scriptures, 
nor the power of God. 

For in the resurrection they neither 
marry, nor are given in marriage, hut 
are as the angels of God in heaven. 

But as touching the resurrection of 
the dead, have ye not read that zvhich 
zvas spoken unto you by God, saying, 

I am the God of Abraham, and the 
God of Isaac, and the God of Jacob F 
God is not the God of the dead, but of 
the living. (Matthew 22: 23-32.) 

Marvel not at this: for the hour is 
comino- in the which all that are in the 
graves shall hear his z'oice. 

And shall come forth; they that have 



45^ 



RESURRECTION 



THE COMPREHENSIVE ANALYSIS 



RESURRECTION 



done good, unto the resurrection of life; 
and they that have done evil, unto the 
resurrection of damnation. (John 5: 
28, 29.) 

Then said Martha unto Jesus, Lord, 
if thou hadst been here, my brother had 
not died. 

But I know, that even now, whatso- 
ever thou wilt ask of God, God will 
give it thee. 

Jesus saith unto her. Thy brother 
shall rise again. 

Martha saith unto him, I know that 
he shall rise again in the resurrection 
at the last day. 

Jesus said unto her, / am the resur- 
rection, and the life: he that helieveth 
in me, though he were dead, yet shall 
he live: 

And zvhosoever liveth and helieveth 
in me shall never die. Believest thou 
this? (John II: 21-26.) 

Resurrection Preached by the Apostles. 

And as they spake unto the people, 
the priests, and the captain of the tem- 
ple, and the Sadducees, came upon 
them, 

Being grieved that they taught the 
people, and preached through Jesus the 
resurrection from the dead. (Acts 4: 
1,2.) 

Then certain philosophers of the Epi- 
cureans, and of the Stoicks, encoun- 
tered him. And some said, What will 
this babbler say? other some. He seem- 
eth to be a setter forth of strange gods : 
because he preached unto them Jesus, 
and the resurrection. (Acts 17: 18.) 

And have hope toward God, which 
they themselves also allow, that there 
shall be a resurrection of the dead, both 
of the just and unjust. (Acts 24: 15.) 

Why should it be thought a thing in- 



credible with you, that God should raise 
the dead? (Acts 26: 8.) 

For if we have been planted together 
in the likeness of his death, we shall be 
also in the likeness of his resurrec- 
tion : 

Knowing this, that our old man is 
crucified with him, that the body of sin 
might be destroyed, that henceforth we 
should not serve sin. 

For he that is dead is freed from sin. 

Now if we be dead with Christ, we 
believe that we shall also live with him : 

Knowing that Christ being raised 
from the dead dieth no more; death 
hath no more dominion over him. 

For in that he died, he died unto sin 
once: but in that he liveth, he liveth 
unto God. 

Likewise reckon ye also yourselves 
to be dead indeed unto sin, but alive 
unto God through Jesus Christ our 
Lord. (Romans 6: 5-11.) 

Now if Christ be preached that he 
rose from the dead, how say some 
among you that there is no resurrec- 
tion of the dead ? 

But if there be no resurrection of the 
dead, then is Christ not risen: 

And if Christ be not risen, then is 
our preaching vain, and your faith is 
also vain. 

Yea, and we are found false witness- 
es of God; because we have testified of 
God that he raised up Christ : whom he 
raised not up, if so be that the dead rise 
not. 

For if the dead rise not, then is not 
Christ raised. 

And if Christ be not raised, your 
faith is vain ; ye are yet in your sins. 

Then they also which are fallen asleep 
in Christ are perished, (i Corinthians 
15: 12-18.) 

Else what shall they do which are 



452 



RESURRECTION 



THE COMPREHENSIVE ANALYSIS 



RESURRECTION 



baptized for the dead, if the dead rise 
not at all? why are they then baptized 
for the dead? 

And why stand we in jeopardy every 
hour? 

I protest by your rejoicing which I 
have in Christ Jesus our Lord, I die 
daily. 

If after the manner of men I have 
fought with beasts at Ephesus, what ad- 
vantageth it me, if the dead rise not? 
let us eat and drink; for to morrow we 
die. (i Corinthians 12: 29-32.) 

Order of the Resurrection. 

Dead to Be Raised First: 

But I would not have you to be igno- 
rant, brethren, concerning them which 
are asleep, that ye sorrow not, even as 
others, which have no hope. 

For if we believe that Jesus died and 
rose again, even so them also which 
sleep in Jesus will God bring with 
him. 

For this we say unto you by the word 
of the Lord, that we which are alive and 
remain unto the coming of the Lord 
shall not prevent them which are asleep. 

For the Lord himself shall descend 
from heaven with a shout, with the 
voice of the archangel, and with the 
trump of God: and the dead in Christ 
shall rise first. ( i Thessalonians 4 : 
13-16.) 

Living Saints Next: 

Then we which are alive and remain 
shall be caught up together with them 
in the clouds, to meet the Lord in the 
air: and so shall we ever be with the 
Lord. 

Wherefore comfort one another with 
these words, (i Thessalonians 4: 17, 
18.) 



Nature of the Resurrected. 

The Same as Before: 

Jesus saith unto her, Thy brother 
shall rise again. 

Martha saith unto him, I know that 
he shall rise again in the resurrection 
at the last day. (John 11 : 2^), 24.) 

Yet Not the Same: 

But some man will say, tlow are the 
dead raised up ? and with what body do 
they come? 

Thou fool, that which thou sowest is 
not quickened, except it die : 

And that which thou sowest, thou 
sowest not that body which shall be, but 
bare grain, it may chance of wheat, or 
of some other grain: 

But God giveth it a body as it hath 
pleased him, and to every seed his own 
body, (i Corinthians 15: 35-38.) 

The Resurrection Spiritual: 

So also is the resurrection of the 
dead. It is sown in corruption, it is 
raised in corruption: 

It is sown in dishonour, it is raised 
in glory: it is sown in weakness, it is 
raised in power : 

It is sown a natural body, it is raised 
a spiritual body. There is a natural 
body, and there is a spiritual body. 

And so it is written. The first man 
Adam was made a living soul; the last 
Adam was made a quickening spirit. 

Howbeit that was not first which is 
spiritual, but that which is natural ; and 
afterward that which is spiritual, (i 
Corinthians 15: 42-46.) 

Now this I say, brethren, that flesh 
and blood cannot inherit the kingdom 
of God; neither doth corruption inherit 
incorruption. (i Corinthians 15: 50.) 

For we know that, if our earthly 
house of this tabernacle were dissolved, 



453 



RESURRECTION 



THE COMPREHENSIVE ANALYSIS 



REVELATION 



we have a building of God, a house not 
made with hands, eternal in the heav- 
ens. 

For in this we groan, earnestly de- 
siring to be clothed upon with our 
house which is from heaven : 

If so be that being clothed we shall 
not be found naked. 

For we that are in this tabernacle do 
groan, being burdened: not for that we 
would be unclothed, but clothed upon, 
that mortality might be swallowed up 
of life. (2 Corinthians 6: 1-4.) 

The Glory of the Resurrection: 

Behold, I shew you a mystery; We 
shall not all sleep, but we shall all be 
changed, 

In a moment, in the twinkling of an 
eye, at the last trump: for the trumpet 
shall sound, and the dead shall be raised 
incorruptible, and we shall be changed. 

For this corruptible must put on in- 
corruption, and this mortal must put 
on immortality. 

So when this corruptible shall have 
put on incorruption, and this mortal 
shall have put on immortality, then shall 
be brought to pass the saying that is 
written, Death is swallowed up in vic- 
tory. 

O death, where is thy sting? O 
grave, where is thy victory ? 

The sting of death is sin; and the 
strength of sin is the law. (i Corin- 
thians 15: 51-56.) 

The Believers' Hope. 

And not only they, but ourselves also, 
which have the firstfruits of the Spirit, 
even we ourselves groan within our- 
selves, waiting for the adoption, to wit, 
the redemption of our body. (Romans 
8:23.) 

That I may know him, and the power 



of his resurrection, and the fellowship 
of his sufferings, being made conform- 
able unto his death; 

If by any means I might attain unto 
the resurrection of the dead. (Philip- 
pians 3: 10, II.) 

REUBEN. 

Reu'ben — a form of a Hebrew word mean- 
ing "behold a son." Reuben was the eldest 
son of Jacob. His mother was Leah. His 
name was given to one of the tribes of the 
Israelites. For an offense which his father 
could never forgive, he was deprived of his 
birthright. The tribe of Reuben was never 
one of the leading tribes. He was hasty and 
impetuous, but not crafty or cruel. 

REVELATION. (See Books of the Bible in 

Appendix. ) 

Rev'e-la'tion — in a religious sense, the 
act of revealing divine truths, and also that 
v/hich is revealed as divine truth ; also the 
book known historically as the Apocalypse 
and commonly as Revelation (for the history 
and description of which see article on Books 
of the Bible in the Appendix). 

God, in His wisdom and providence, from 
time to time gives to his human creations 
knowledge of His plans for them. He has 
been doing this from the beginning and doubt- 
less will continue to do so until we have ar- 
rived at a state of religious perfection, so far 
as our finite minds can reach such a state. 
The greatest of all these gifts of knowledge 
was the knowledge of the plan of salvation, 
as contained in the life, death, and teachings 
of Jesus. These unfoldings of God to man 
are called revelations. 

REFERENCES. 

The secret things belong unto the 
Lord our God: but those things which 
are revealed belong unto us, and to our 
children for ever, that we may do all 
the words of this law. (Deuteronomy 
29: 29.) 

Then he openeth the ears of men. 



454 



REVELATION 



THE COMPREHENSIVE ANALYSIS 



REVENGE 



and sealeth their instruction. (Job 
33: 16.) 

And the glory of the Lord shall be 
revealed, and all flesh shall see it to- 
gether : for the mouth of the Lord hath 
spoken it. (Isaiah 40: 5.) 

Behold, I will bring it health and 
cure, and I will cure them, and will re- 
veal unto them the abundance of peace 
and truth. (Jeremiah 33: 6.) 

He revealeth the deep and secret 
things : he knoweth what is in the dark- 
ness, and the light dwelleth with him. 
(Daniel 2: 22.) 

Surely the Lord God will do nothing, 
but he revealeth his secret unto his 
servants the prophets. (Amos 3:7.) 

Fear them not therefore: for there is 
nothing covered, that shall not he re- 
vealed; and hid, that shall not he knozvn. 
(Matthew 10: 26.) 

At that time Jesus answered and 
said, / thank thee, O Father, Lord of 
heaven and earth, because thou hast hid 
these things from the wise and prudent, 
and hast revealed them unto hahes. 

Even so. Father: for so it seemed 
good in thy sight. 

All things are delivered unto me of 
my Father: and no man knoweth the 
Son, hut the Father; neither knozveth 
any man the Father, save the Son, and 
he to whomsoever the Son will reveal 
him. (Matthew 11: 25-27.) 

And Jesus answered and said unto 
him. Blessed art thou, Simon Bar-jona-' 
for iiesh and blood hath not revealed it 
unto thee, but my Father which is in 
heaven. (Matthew 16: 17.) 

But as it is written, Eye hath not 
seen, nor ear heard, neither have en- 
tered into the heart of man, the things 
which God hath prepared for them that 
love him. 

But God hath revealed them unto us 



by his Spirit: for the Spirit searcheth 
all things, yea, the deep things of God. 
(i Corinthians 2: 9, 10.) 

For I neither received it of man, 
neither was I taught it, but by the rev- 
elation of Jesus Christ. (Galatians i: 
12.) 

Let us therefore, as many as be per- 
fect, be thus minded : and if in any thing 
ye be otherwise minded, God shall re- 
veal even this unto you. (Philippians 

3: I5-) 

\A^ho are kept by the power of God 

through faith unto salvation ready to be 

revealed in the last time. ( i Peter i : 

5-) 

But rejoice, inasmuch as ye are par- 
takers of Christ's sufferings ; that, when 
his glory shall be revealed, ye may be 
glad also with exceeding joy. ( i Peter 

4: I3-) 

The Revelation of Jesus Christ, 
which God gave unto him, to shew unto 
his servants things which must shortly 
come to pass; and he sent and signified 
it by his angel unto his servant John : 

Who bare record of the word of God, 
and of the testimony of Jesus Christ, 
and of all things that he saw. (Reve- 
lation I : I, 2.) 

REVENGE. 

Re-venge' — the infliction of harm upon a 
person for a real or fancied grievance ; also 
the harm itself; the returning of evil for evil. 
There are two sorts of revenge : God's, which 
is righteous and inflicted without passion and 
is the proper punishment of evil-doers ; and 
man's revenge, which is a breach of God's 
law, which says that revenge (vengeance) be- 
lones to Him. The Bible warns mankind 
against taking revenge, especially in the New 
Testament. 

REFERENCES. 

Thou shalt not avenge, nor bear any 
grudge against the children of thy peo- 



455 



REVENGE 



THE COMPREHENSIVE ANALYSIS 



REWARD 



pie, but thou shalt love thy neighbour 
as thyself: I am the Lord. (Leviticus 
19: 18.) 

Say not thou, I will recompense evil ; 
but wait on the Lord, and he shall save 
thee. (Proverbs 20: 22.) 

Say not, I will do so to him as he hath 
done to me : I will render to the man ac- 
cording to his work. ( Proverbs 24 : 29. ) 

Ye have heard that it hath been said. 
An eye for an eye, and a tooth for a 
tooth: 

But I say unto you, That ye resist not 
evil: but whosoever shall smite thee on 
thy right cheek, turn to him the other 
also. 

And if any man will sue thee at the 
lazv, and take away thy coat, let him 
have thy cloke also. 

And whosoever shall compel thee to 
go a mile, go with him twain. (Mat- 
thew 5: 38-41.) 

Dearly beloved, avenge not your- 
selves, but rather give place unto wrath : 
for it is written. Vengeance is mine; I 
will repay, saith the Lord, 

Therefore if thine enemy hunger, 
feed him; if he thirst, give him drink: 
for in so doing thou shalt heap coals of 
fire on his head. 

Be not overcome of evil, but over- 
come evil with good. (Romans 12: 19- 

21.) 

See that none render evil for evil unto 
any man; but ever follow that which is 
good, both among yourselves, and to all 
men. (i Thessalonians 5: 15.) 

Finally, be ye all of one mind, having 
compassion one of another, love as 
brethren, be pitiful, be courteous : 

Not rendering evil for evil, or railing 
for railing: but contrariwise blessing; 
knowing that ye are thereunto called, 
that ye should inherit a blessing, (i 
Peter 3: 8, 9.) 



^56 



REVERENCE. 

Rev'er-ence — a respectful and submissive 
disposition of mind, arising from affection 
and esteem and a sense of the superiority of 
the person reverenced. One of the first duties 
of the Christian toward God is to give Him 
due and proper reverence, as well as to all the 
things that are His. One of the places in 
which our reverence to God should be shown 
especially is His house. 

REFERENCES. 

And he said. Draw not nigh hither: 
put off thy shoes from off thy feet ; for 
the place whereon thou standest is holy 
ground. 

Moreover he said, I am the God of 
thy father, the God of Abraham, the 
God of Isaac, and the God of Jacob. 
And Moses hid his face; for he was 
afraid to look upon God. (Exodus 3: 
5,6.) 

Ye shall keep my sabbaths, and rev- 
erence my sanctuary: I am the Lord. 
(Leviticus 19: 30.) 

God is greatly to be feared in the as- 
sembly of the saints, and to be had in 
reverence of all them that are about 
him. ( Psalm 89 : 7. ) 

He sent redemption unto his people: 
he hath commanded his covenant for 
ever : holy and reverend is his name. 

The fear of the Lord is the beginning 
of wisdom : a good understanding have 
all they that do his commandments : his 
praise endureth for ever. (Psalm iii: 
9, 10.) 

Wherefore we receiving a kingdom 
which cannot be moved, let us have 
grace, whereby we may serve God ac- 
ceptably with reverence and godly fear : 

For our God is a consuming fire. 
(Hebrews 12: 28,^29.) 

REWARD. 

Re- ward' — to requite ; to recompense ; to 
repay ; to compensate ; also that which is giv- 



REWARD 



THE COMPREHENSIVE ANALYSIS 



REWARD 



en in requital, recompense, repayment, com- 
pensation. I 

God gives rewards to the godly in the shape 
of the blessings He bestows upon them, espe- 
cially the reward of eternal life and salvation 
from sin. Rewards are not through works, 
but by God's grace. The evil He rewards 
with eternal damnation. 

REFERENCES. 
Rewards for the Righteous. 

Ye shall walk in all the ways which 
the Lord your God hath commanded 
you, that ye may live, and that it may 
be well with you, and that ye may pro- 
long your days in the land which ye 
shall possess. (Deuteronomy 5: 33.) 

Ye shall diligently keep the com- 
mandments of the Lord your God, and 
his testimonies, and his statutes, which 
he hath commanded thee. 

And thou shalt do that which is right 
and good in the sight of the Lord ; that 
it may be well with thee, and that thou 
mayest go in and possess the good land 
which the Lord sware unto thy fathers. 

To cast out all thine enemies from 
before thee, as the Lord hath spoken. 
(Deuteronomy 6: 17-19.) 

All the commandments which I com- 
mand thee this day shall ye observe to 
do, that ye may live, and multiply, and 
go in and possess the land which the 
Lord sware unto your fathers. (Deu- 
teronomy 8:1.) 

He brought me forth also into a large 
place: he delivered me, because he de- 
lighted in me. 

The Lord rewarded me according to 
my righteousness; according to the 
cleanness of my hands hath he recom- 
pensed me. (2 Samuel 22: 20, 21.) 

Therefore the Lord hath recom- 
pensed me according to my righteous- 
ness; according to my cleanness in his 
eyesight. (2 Samuel 22: 25.) 



He brought me forth also into a large 
place; he delivereth me, because he de- 
lighted in me. 

The Lord rewarded me according to 
my righteousness; according to the 
cleanness of my hands hath he recom- 
pensed me. (Psalm 18: 19, 20.) 

My son, if thou wilt receive my 
words, and hide my commandments 
with thee; 

So that thou incline thine ear unto 
wisdom, and apply thine heart to un- 
derstanding ; 

Yea, if thou criest after knowledge, 
and liftest up thy voice for understand- 
ing ; 

If thou seekest her as silver, and 
searchest for her as for hid treasures ; 

Then shalt thou understand the fear 
of the Lord, and find the knowledge of 
God. (Proverbs 2: 1-5.) 

My son, let not them depart from 
thine eyes : keep sound wisdom and dis- 
cretion : 

So shall they be life unto thy soul, 
and grace to thy neck. (Proverbs 3: 
21, 22.) 

That they may walk in my statutes, 
and keep mine ordinances, and do them : 
and they shall be my people, and I will 
be their God. ( Ezekiel 11: 20. ) 

'Soi every one that saith unto me, 
Lord, Lord, shall enter info the king- 
dom of heaven; but he that doetJi the 
will of my Father zvhich is in heaven. 
(Matthew 7: 21.) 

But he that shall endure unto the end, 
the same shall be saved. ( jMatthew 24 : 

But rather seek ye the kingdom of 
God; and all these things shall be added 
unto you. (Luke 12: 31.) 

Ye are they which have continued 
with me in my temptations. 

And I appoint unto you a kingdom. 



457 



REWARD 



THE COMPREHENSIVE ANALYSIS 



REWARD 



as my Father hath appointed unto me. 
(Luke 22: 28, 29.) 

He that spared not his own Son, but 
delivered him up for us all, how shall 
he not with him also freely give us all 
things? (Romans 8: 32.) 

And let us not be weary in well do- 
ing: for in due season we shall reap, if 
we faint not. ( Galatians 6:9.) 

For bodily exercise profiteth little: 
but godliness is profitable unto all 
things, having promise of the life that 
now is, and of that which is to come. 
( I Timothy 4:8.) 

I have fought a good fight, I have 
finished my course, I have kept the 
faith : 

Henceforth there is laid up for me a 
crown of righteousness, which the Lord, 
the righteous judge, shall give me at 
that day: and not to me only, but unto 
all them also that love his appearing. 
(2 Timothy 4: 7, 8.) 

For we are made partakers of Christ, 
if we hold the beginning of our confi- 
dence steadfast unto the end. (He- 
brews 3: 14.) 

But we are not of them who draw 
back unto perdition; but of them that 
believe to the saving of the soul. (He- 
brews 10: 39.) 

My brethren, count it all joy when 
ye fall into divers temptations. (James 
1:2.) 

Blessed is the man that endureth 
temptation.; for when he is tried, he 
shall receive the crown of life, which 
the Lord hath promised to them that 
love him. (James i: 12.) 

Reward of Faithful Ministry. 

The fruit of the righteous is a tree of 
life; and he that winneth souls is wise. 
(Proverbs 11 : 30.) 



And he that reapeth receiveth wages, 
and gathereth fruit unto life eternal: 
that both he that soweth and he that 
reapeth may rejoice together. 

And herein is that saying true. One 
soweth, and another reapeth. 

I sent you to reap that whereon ye 
bestowed no labour: other men la- 
boured, and ye are entered into their 
labours. (John 4: 36-38.) 

For I know that this shall turn to my 
salvation through your prayer, and the 
supply of the Spirit of Jesus Christ, 

According to my earnest expectation 
and my hope, that in nothing I shall be 
ashamed, but that with all boldness, as 
always, so now also Christ shall be 
magnified in my body, whether it be by 
life, or by death. 

For to me to live is Christ, and to 
die is gain. (Philippians i: 19-21.) 

And when the chief Shepherd shall 
appear, ye shall receive a crown of glo- 
ry that fadeth not away, (i Peter 
5:4.) 

Reward of the Wicked. 

If I whet my glittering sword, and 
mine hand take hold on judgment; I 
will render vengeance to mine enemies, 
and will reward them that hate me. 
(Deuteronomy 32: 41.) 

And I am this day weak, though 
anointed king; and these men the sons 
of Zeruiah be too hard for me: the 
Lord shall reward the doer of evil ac- 
cording to his wickedness. (2 Samuel 

3: 39-) 

He shall reward evil unto mine ene- 
mies ; cut them off in th}^ truth. (Psalm 

54: 5-) 

And shall receive the reward of un- 
righteousness, as they that count it 
pleasure to riot in the day time. Spots 



458 



RICHES 



THE COMPREHENSIVE ANALYSIS 



RICHES 



they are and blemishes, sporting them- 
selves with their own deceivings while 
they feast with you. (2 Peter 2: 13.) 

And whosoever was not found writ- 
ten in the book of life was cast into the 
lake of fire. (Revelation 20: 15.) 

RICHES. (See Mammon, Money.) 

Rich'es — the things that make one wealthy 
— money, lands, goods, or other property ; also 
wealth of a spiritual or mental order, such as 
righteousness, godliness, love, wisdom, knowl- 
edge, etc. 

The Bible shows very plainly that world- 
ly riches are not the only ones to be desired, 
and that in fact those that are not of the 
world are to be wished for in preference. 
Love of riches is set down as one of the sins 
to be avoided, since it leads to many kinds of 
wrongdoing and offenses against our fellow- 
man. The Master Himself said it is easier 
for a camel to pass through the eye of a needle 
(that is, one of the narrow side gates along- 
side the main gate of an ancient city) than it 
is for a rich man to enter the kingdom of 
Heaven. By this He sought to show that the 
amassing of riches is almost always accom- 
panied by the doing of evil, especially against 
our fellows. 

REFERENCES. 
Worldly Riches. 

Their Vanity: 

If I have made gold my hope, or have 
said to the fine gold, Thou art my con- 
fidence ; 

If I rejoiced because my wealth was 
great, and because mine hand had got- 
ten much. (Job 31: 24, 25.) 

There is that maketh himself rich, 
yet hath nothing: there is that maketh 
himself poor, yet hath great riches. 

The ransom of a man's life are his 
riches : but the poor heareth not rebuke. 
(Proverbs 13: 7, 8.) 

Labour not to be rich: cease from 
thine own wisdom. 

Wilt thou set thine eyes upon that 



which is not? for riches certainly make 
themselves wings; they fly away as an 
eagle toward heaven. (Proverbs 23: 

4, 5-) 

There is one alone, and there is not 
a second ; yea, he hath neither child nor 
brother: yet is there no end of all his 
labour; neither is his eye satisfied with 
riches; neither saith he, For whom do 
I labour, and bereave my soul of good ? 
This is also vanity, yea, it is a sore 
travail. (Ecclesiastes 4: 7, 8.) 

He that loveth silver shall not be sat- 
isfied with silver; nor he that loveth 
abundance with increase: this is also 
vanity. 

When goods increase, they are in- 
creased that eat them: and what good 
is there to the owners thereof, saving 
the beholding of them with their eyes? 
(Ecclesiastes 5: 10, 11.) 

There is an evil which I have seen 
under the sun, and it is common among 
men : 

A man to whom God hath given rich- 
es, wealth, and honour, so that he want- 
eth nothing for his soul of all that he 
desireth, yet God giveth him not power 
to eat thereof, but a stranger eateth it: 
this is vanity, and it is an evil disease. 
(Ecclesiastes 6: i, 2.) 

Charge them that are rich in this 
world, that they be not highminded, nor 
trust in uncertain riches, but in the liv- 
ing (jod, who giveth us richly all things 
to enjoy, (i Timothy 6: 17.) 

Their Temptation and Uselessness: 

Beware that thou forget not the Lord 
thy God, in not keeping his command- 
ments, and his judgments, and his stat- 
utes, which I command thee this day : 

Lest when thou hast eaten and art 
full, and hast built goodly houses, and 
dwelt therein; 



459 



RICHES 



THE COMPREHENSIVE ANALYSIS 



RICHES 



And when thy herds and thy flocks 
multiply, and thy silver and thy gold 
is multiplied, and all that thou hast is 
multiplied ; 

Then thine heart be lifted up, and 
thou forget the Lord thy God, which 
brought thee forth out of the land of 
Egypt, from the house of bondage. 
(Deuteronomy 8: 11-14.) 

And thou say in thine heart. My pow- 
er and the might of mine hand hath 
gotten me this wealth. 

But thou shalt remember the Lord 
thy God: for it is he that giveth thee 
power to get wealth, that he may estab- 
lish his covenant which he sware unto 
thy fathers, as it is this day. (Deuter- 
onomy 8: 17, 18.) 

A faithful man shall abound with 
blessings: but he that maketh haste to 
be rich shall not be innocent. (Prov- 
erbs 28: 20.) 

He that hasteth to be rich hath an 
evil eye, and considereth not that pov- 
erty shall come upon him. (Proverbs 
28: 22.) 

And he spake a parable unto them, 
saying, The ground of a certain rich 
man brought forth plentifully: 

And he thought zvithin himself, say- 
ing. What shall I do, because I have no 
room where to bestoiv my fruits? 

And he said, This zvill I do: I will pull 
down my barns, and build greater; and 
there will I bestow all my fruits and my 
goods. 

And I will say to my soul, Soid, thou 
hast much goods laid up for many 
years; take thine ease, eat, drink, and 
be merry. 

But God said unto him. Thou fool, 
this night thy soul shall be required of 
thee: then zvhose shall those things be, 
which thou hast provided? 

So is he that layeth up treasure for 



himself, and is not rich toward God. 
(Luke 12: 16-21.) 

For where your treasure is, there will 
your heart be also. (Luke 12: 34.) 

And when Jesus saw that he was very 
sorrowful, he said, How hardly shall 
they that have riches enter into the king- 
dom of God! 

For it is easier for a camel to go 
through a needle's eye, than for a rich 
man to enter into the kingdom of God. 
(Luke 18: 24, 25.) 

Riches Profitless to the Wicked: 

He hath swallowed down riches, and 
he shall vomit them up again: God 
shall cast them out of his belly. (Job 
20: 15.) 

A little that a righteous man hath is 
better than the riches of many wicked. 
(Psalm 37: 16.) 

Treasures of wickedness profit noth- 
ing: but righteousness delivereth from 
death. 

The Lord will not suffer the soul of 
the righteous to famish: but he casteth 
away the substance of the wicked. 
(Proverbs 10: 2, 3.) 

Riches profit not in the day of wrath : 
but righteousness delivereth from 
death. (Proverbs 11: 4.) 

He that trusteth in his riches shall 
fall: but the righteous shall flourish as 
a branch. (Proverbs 11: 28.) 

In the house of the righteous is much 
treasure: but in the revenues of the 
wicked is trouble. (Proverbs 15: 6.) 

An inheritance may be gotten has- 
tily at the beginning ; but the end there- 
of shall not be blessed. (Proverbs 20: 
21.) 

The getting of treasures by a lying 
tongue is a vanity tossed to and fro of 
them that seek death. (Proverbs 21: 
6.) 



460 



RICHES 



THE COMPREHENSIVE ANALYSIS 



RIGHTEOUSNESS 



There is a sore evil which I have seen 
under the sun, namely, riches kept for 
the owners thereof to their hurt. 

But those riches perish by evil trav- 
ail: and he begetteth a son, and there 
is nothing in his hand. (Ecclesiastes 

They shall cast their silver in the 
streets, and their gold shall be removed : 
their silver and their gold shall not be 
able to deliver them in the day of the 
wrath of the Lord: they shall not sat- 
isfy their souls, neither fill their bow- 
els: because it is the stumblingblock of 
their iniquity. (Ezekiel 7: 19,) 

True Riches. 

A gain J the kingdom of heaven is like 
unto treasure hid in a Held; the which 
when a man hath found, he hideth, and 
for joy thereof goeth and selleth all that 
he hath, and buyeth that field. 

Again, the kingdom of heaven is like 
unto a merchant man, seeking goodly 
pearls: 

Who, when he had found one pearl 
of great price, went and sold all that he 
had, and bought it. (Matthew 13: 44- 
46.) 

// therefore ye have not been faith- 
fid in the unrighteous mammon, who 
will commit to your trust the true rich- 
es? (Luke 16: II.) 

Unto me, who am less than the least 
of all saints, is this grace given, that I 
should preach among the Gentiles the 
unsearchable riches of Christ. (Ephe- 
sians 3:8.) 

That their hearts might be comfort- 
ed, being knit together in love, and unto 
all riches of the full assurance of un- 
derstanding, to the acknowledgment of 
the mystery of God, and of the Father, 
and of Christ ; 

In whom are hid all the treasures of 



wisdom and knowledge. (Colossians 
2:2,3.) 

RIGHTEOUSNESS. 

Right'eous-ness — holiness, purity, up- 
rightness, rectitude; conformity of life to the 
divine law and comprehension of the princi- 
ples of love and virtue laid down by God. The 
righteousness of God is His complete perfec- 
tion, and is entirely distinct from the right- 
eousness of man, which cannot reach a state 
of perfection. The best man can do is to imi- 
tate the righteousness of Christ and strive to 
live as near the Great Example as possible. 

REFERENCES. 
Righteousness of God. 

O Lord God of Israel, thou art right- 
eous; for we remain yet escaped, as it 
is this day: behold, we are before thee 
in our trespasses; for we cannot stand 
before thee because of this. (Ezra 9: 

15.) 

The Lord is righteous in all his ways, 

and holy in all his works. (Psalm 145 : 
17.) 

The Righteousness of Christ. 

He shall see of the travail of his soul, 
and shall be satisfied : by his knowledge 
shall my righteous servant justify 
many ; for he shall bear their iniquities. 
(Isaiah 53: 11.) 

But unto the Son he saith. Thy 
throne, O God, is for ever and ever: a 
sceptre of righteousness is the sceptre 
of thy kingdom. 

Thou hast loved righteousness, and 
hated iniquity; therefore God, even thy 
God, hath anointed thee with the oil of 
gladness above thy fellows. (Hebrews 
i: 9, 10.) 

The Righteousness of Man. 

Speak not thou in thine heart, after 
that the Lord thy God hath cast them 



461 



RIGHTEOUSNESS 



THE COMPREHENSIVE ANALYSIS 



RIGHTEOUSNESS 



out from before thee, saying, For my 
righteousness the Lord hath brought 
me in to possess this land: but for the 
wickedness of these nations the Lord 
doth drive them out from before thee. 

Not for thy righteousness, or for the 
uprightness of thine heart, dost thou 
go to possess their land: but for the 
wickedness of these nations the Lord 
thy God doth drive them out from be- 
fore thee, and that he may perform the 
word which the Lord sware unto thy 
fathers, Abraham, Isaac, and Jacob. 
(Deuteronomy 9: 4, 5.) 

But we are all as an unclean thing, 
and all our righteousnesses are as fil- 
thy rags; and we all do fade as a leaf; 
and our iniquities, like the wind, have 
taken us away. (Isaiah 64: 6.) 

And be found in him, not having 
mine own righteousness, which is of 
the law, but that which is through the 
faith of Christ, the righteousness which 
is of God by faith. (Philippians 3:9.) 

Righteous and Unrighteous: Conditions 
Compared. 

He withdraweth not his eyes from 
the righteous: but with kings are they 
on the throne; yea, he doth establish 
them for ever, and they are exalted. 
(Job 36: 7.) 

Blessed is the man that walketh not 
in the counsel of the ungodly, nor 
standeth in the way of sinners, nor sit- 
teth in the seat of the scornful. 
(Psalm 1:1.) 

Therefore the ungodly shall not stand 
in the judgment, nor sinners in the con- 
gregation of the righteous. 

For the Lord knoweth the way of the 
righteous: but the way of the ungodly 
shall perish. (Psalm i: 5, 6.) 

Lead me, O Lord, in thy righteous- 



ness because of mine enemies; make 
thy way straight before my face. 

For there is no faithfulness in their 
mouth; their inward part is very wick- 
edness; their throat is an open sepul- 
chre; they flatter with their tongue. 
(Psalm 5: 8, 9.) 

Lord, who shall abide in thy taber- 
nacle ? who shall dwell in thy holy hill ? 

He that walketh uprightly, and work- 
eth righteousness, and speaketh the 
truth in his heart. (Psalm 15 : i, 2.) 

Commit thy way unto the Lord ; trust 
also in him; and he shall bring it to 
pass. 

And he shall bring forth thy right- 
eousness as the light, and thy judgment 
as the noonday. (Psalm 37: 5, 6.) 

A little that a righteous man hath is 
better than the riches of many wicked. 
(Psalm 37: 16.) 

Cast thy burden upon the Lord, and 
he shall sustain thee : he shall never suf- 
fer the righteous to be moved. (Psalm 
55:2.) 

The righteous shall be glad in the 
Lord, and shall trust in him; and all 
the upright in heart shall glory. 
(Psalm 64: 10.) 

He layeth up sound wisdom for the 
righteous: he is a buckler to them that 
walk uprightly. 

Pie keepeth the paths of judgment, 
and preserveth the way of his saints. 

Then shalt thou understand right- 
eousness, and judgment, and equity; 
yea, every good path. (Proverbs 2: 

7-9-) 

For the froward is abomination to 

the Lord: but his secret is with the 

righteous. (Proverbs 3: 32.) 

The lips of the righteous feed many: 
but fools die for want of wisdom. 
(Proverbs 11 : 21.) 

The hope of the righteous shall be 



462 



RIGHTEOUSNESS THE COMPREHENSIVE ANALYSIS 



ROME 



gladness: but the expectation of the 
wicked shall perish. (Proverbs ii: 
28.) 

The righteous shall never be re- 
moved : but the wicked shall not inhabit 
the earth. (Proverbs 11: 30.) 

The lips of the righteous know what 
is acceptable : but the mouth of the wick- 
ed speaketh frowardness. (Proverbs 
11: 32.) 

Riches profit not in the day of wrath : 
but righteousness delivereth from 
death. 

The righteousness of the perfect shall 
direct his way : but the wicked shall fall 
by his own wickedness. 

The righteousness of the upright 
shall deliver them: but transgressors 
shall be taken in their own naughtiness. 
(Proverbs 12: 4-6.) 

When it goeth well with the right- 
eous, the city rejoiceth: and when the 
wicked perish, there is shoutings. 

By the blessing of the upright the city 
is exalted: but it is overthrown by the 
mouth of the wicked. (Proverbs 12: 
10, II.) 

Say ye to the righteous, that it shall 
be well with him : for they shall eat the 
fruit of their doings. (Isaiah 3: 10.) 

Open ye the gates, that the righteous 
nation which keepeth the truth may en- 
ter in. (Isaiah 26: 2.) 

Then shall the righteous shine forth 
as the sun in the kingdom of their Fa- 
ther. Who hath ears to hear, let him 
hear. (Matthew 13: 43.) 

But in every nation he that feareth 
him, and worketh righteousness, is ac- 
cepted with him. (Acts' 10: 35.) 

But glory, honour, and peace, to ev- 
ery man that worketh good, to the Jew 
first, and also to the Gentile. (Ro- 
mans 2: 10.) 

For the eyes of the Lord are over the 



righteous, and his ears are open unto 
their prayers: but the face of the Lord 
is against them that do evil. ( i Peter 
3: 12.) 

Little children, let no man deceive 
you: he that doeth righteousness is 
righteous, even as he is righteous, (i 
John 3:7.) 

He that is unjust, let him be unjust 
still: and he which is filthy, let him be 
filthy still : and he that is righteous, let 
him be righteous still: and he that is 
holy, let him be holy still. (Revelation 
22: II.) 

ROMAN EMPIRE AND ROME. 

Ro'man Em'pire — the vast monarchy of 
which the city of Rome was the center. 

Rome — the capital of the Roman empire. 

The city of Rome was founded about 753 
B.C. two or three years before the first cap- 
tivity of Israel. The founders were a band of 
tribesmen from Central Italy called Latins. 
The place flourished and soon gained an 
ascendency over the surrounding country. 
The original government was a monarchy, but 
the kings proved so bad that the people got 
rid of them and set up a sort of republic. In 
the course of time the Romans made them- 
selves the masters of Italy and began to ac- 
quire territory elsewhere. The nation was 
about at the height of its power during the 
lifetime of Christ. Judea was brought under 
Roman rule by Pompey about the year 63 B.C. 
A few years later the Roman repubhc became 
a monarchy again under Augustus, the heir of 
Juhus Csesar and the first of a long line of 
emperors. By this time all Europe, Northern 
Africa, and Western Asia were under Roman 
domination, forming the greatest empire that 
had existed up to that time. Rome, the cap- 
ital of the empire, was a most magnificent city, 
full of beautiful buildings, both public and 
private. The Roman religion was pagan. 
There were a large number of gods and god- 
desses, divided into three sorts, gods of heav- 
en, gods of the world, and gods of the under- 
world or hell. For the most part they were 
personifications of the sun, moon, light, dark- 



463 



RUTH 



THE COMPREHENSIVE ANALYSIS 



SADDUCEES 



ness, and the various forces of nature, and the 
higher personal, moral, and mental attributes, 
such as purit)^ wisdom, beauty, love, etc. 
Nature worship was the original form of the 
Roman faith, but as Rome had conquered oth- 
er nations the gods of the subdued countries 
had been absorbed gradually by the Romans. 
About the time of Christ's death or a little 
after there were places of worship in Rome 
for pretty nearly every god known to the 
world. This brought about a condition of con- 
fusion and made the time ripe for the intro- 
duction of the Christian faith. The higher 
classes of the people had little or no religion 
of a set sort and made offering to any or all 
of the gods as they saw fit. The Christian re- 
ligion, with its tenets of purity, meekness, the 
returning of good for evil, brotherly love, and 
the worship of one God, was quite unintelli- 
gible to the Romans for a long time, and for 
many years after Christ was crucified the 
Christians were bitterly persecuted. The first 
Christian Roman emperor was Constantine, 
who was converted about the year 315 A.D. 
He built the first Christian Church in Rome 
about 324 A.D. The ruins of the Coliseum, 
a vast amphitheater for the celebration of 
public games and amusements in the shape of 
combats between men and men and men and 
beasts, a place which was also the scene of the 
death of many a Christian martyr, are still 
standing. 

RUTH. 

Ruth — a form of a Hebrew word meaning 
"a female friend." Ruth was a Moabite wom- 
an who married a Hebrew, and, after his 
death, through devotion to her mother-in-law, 
Naomi, accompanied her to Judea. There 
she wedded Boaz, and through him became 
one of the ancestors of Jesus. The story of 
Ruth and Boaz is one of the most beautiful 
love-tales in all literature. 

Reference. — The book of Ruth. 

SABAOTH. 

Sab'a-oth or Sa-ba'oth — a Greek form 
of a Hebrew word meaning "armies" or 
"hosts." Many persons have inferred from 
the structure of the word that it is synony- 
mous with Sabbath, an inference which is en- 



tirely incorrect. It is used only twice in the 
Bible. 

References. — Romans 9 : 29 ; James 5 : 4. 

SABBATH. 

Sab'bath — a form of a Hebrew word 
meaning "the rest" and later corrupted into 
"the day of rest." The institution of the day 
of rest is as old as the Creation, according to 
the Bible, since we have it laid down in the 
Mosaic account of the beginning of things. 
It was enjoined by Moses and was a part of 
the Decalogue. The Jews observed the sev- 
enth or last day of the week. With the res- 
urrection of Christ Christians altered the ob- 
servance of it to the first day, and now it is 
observed by practically all civilized people. 
Thus the Jews held and still hold Saturday 
as the true Sabbath, while for the most part 
the Christian faith regards Sunday as the Sab- 
bath. By the majority it is called the Lord's 
Day. Some few denominations continue to 
observe the Jewish Sabbath or Saturday. The 
use of the first day of the week, or Sunday, 
unquestionably came from the fact that in the 
early Church the day was observed because 
it was upon Stinday (see Matthew 28: i) that 
the Lord arose from the dead, and the Church 
found the observance of the Jewish Sabbath 
and the Lord's Day encroached upon each 
other. 



SACKCLOTH. 

Sack'cloth — a material of coarse stuff, 
very much in use among the ancients as goods 
for mourning or penitence or for the expres- 
sion of sadness at some calamity. They made . 
themselves garments of it and sat in their f 
houses or in the roads and public places heap- 
ing ashes upon their heads. 

SADDUCEES. (See Pharisees.) 

Sad'du-cees — one of the Jewish sects at 
the time of Christ. They were an offshoot of 
the Pharisees and refused to accept the dogma 
that the oral law to which the latter pinned 
much faith was the revelation of God and 
stood for the written law exclusively. They 
did not believe in the resurrection nor in the 
system of future rewards and punishments. 



464 



SAINT 



THE COMPREHENSIVE ANALYSIS 



SAINT 



This made them very intolerant of Jesus and 
His doctrine, and they joined the Pharisees in 
asking for a sign, which was about the only 
thing in which they did unite with the Phari- 
sees. They were very much more tolerant and 
much less hypocritical than the Pharisees — a 
party of reformers, in fact — which may ac- 
count for the fact that Jesus did not take them 
to task so bitterly as he did the Pharisees. At 
the time of his ministry, however, the high- 
priest was a Sadducee, and he went pretty 
much with the current of the Jewish thought 
of the moment regarding Christ. 

SAINT. 

Saint — a person sanctified or good and 
holy ; a person well known for virtue and 
piety; any true Christian redeemed and con- 
secrated by God ; also the blessed in Heaven. 
These are the original and true meanings of 
the term, as it is used in Scripture. Later it 
came to be applied to a few persons passed 
out of the earthly life and held in special ven- 
eration by the Roman Church. 

REFERENCES. 
The. Saints of God. 

And he said, The Lord came from 
Sinai, and rose up from Seir unto them ; 
he shined forth from mount Paran, and 
he came with ten thousands of saints: 
from his right hand went a fiery law 
for them. (Deuteronomy 33: 2.) 

He will keep the feet of his saints, 
and the wicked shall be silent in dark- 
ness ; for by strength shall no man pre- 
vail, (i Samuel 2:9.) 

All thy works shall praise thee, O 
Lord; and thy saints shall bless thee. 
(Psalm 145: 10.) 

Praise ye the Lord. Sing unto the 
Lord a new song, and his praise in (he 
congregation of saints. (Psalm 149: 

He keepeth the paths of judgment, 
and preserveth the way of his saints. 
(Proverbs 2:8.) 



But the saints of the Most High shall 
take the kingdom, and possess the king- 
dom for ever, even for ever and ever. 
(Daniel 7: 18.) 

Believers as Saints. 

And he that searcheth the hearts 
knoweth what is the mind of the Spirit, 
because he maketh intercession for the 
saints according to the will of God. 
(Romans 8: 27.) 

Now therefore ye are no more 
strangers and foreigners, but fellow- 
citizens with the saints, and of the 
household of God. (Ephesians 2: 19.) 

Giving thanks unto the Father, which 
hath made us meet to be partakers of 
the inheritance of the saints in light. 
(Colossians i : 12.) 

Beloved, when I gave all diligence to 
write unto you of the common salva- 
tion, it was needful for me to write unto 
you, and exhort you that ye should ear- 
nestly contend for the faith which was 
once delivered unto the saints. (Jude 

1:3-) 

And when he had taken the book, the 

four beasts and four and twenty elders 
fell down before the Lamb, having ev- 
ery one of them harps, and golden vials 
full of odours, which are the prayers of 
saints. (Revelation 5:8.) 

Obligations and Blessings of the Saints. 

Now therefore arise, O Lord God, 
into thy resting place, thou, and the ark 
of thy strength : let thy priests, O Lord 
God, be clothed with salvation, and let 
thy saints rejoice in goodness. (2 
Chronicles 6: 41.) 

Sing unto the Lord, O ye saints ot 
his, and give thanks at the remem- 
brance of his holiness. (Psalm 30: 4.) 

O love the Lord, all ye his saints : for 
the Lord preserveth the faithful, and 



30 



465 



SAINT 



THE COMPREHENSIVE ANALYSIS 



SALT SEA 



plentifully rewardeth the proud doer. 
(Psalm 31 : 23.) 

Let thy priests be clothed with right- 
eousness; and let thy saints shout for 
joy. (Psalm 132: 9.) 

That ye receive her in the Lord, as 
becometh saints, and that ye assist her 
in whatsoever business she hath need 
of you : for she hath been a succourer of 
many, and of myself also. (Romans 
16: 2.) 

Salute Philologus, and Julia, Nereus, 
and his sister, and Olympas, and all the 
saints which are with them. (Romans 
16: 15.) 

Dare any of you, having a matter 
against another, go to law before the 
unjust, and not before the saints? 

Do ye not know that the saints shall 
judge the world? and if the world shall 
be judged by you, are ye unworthy to 
judge the smallest matters? (i Corin- 
thians 6: I, 2.) 

Praying us with much intreaty that 
we would receive the gift, and take 
upon us the fellowship of the minister- 
ing to the saints. (2 Corinthians 8:4.) 

And he gave some, apostles; and 
some, prophets; and some, evangelists; 
and some, pastors and teachers; 

For the perfecting of the saints, for 
the work of the ministry, for the edi- 
fying of the body of Christ. (Ephe- 
sians 4: 11, 12.) 

Praying always with all prayer and 
supplication in the Spirit, and watch- 
ing thereunto with all perseverance and 
supplication for all saints. (Ephesians 
6: 18.) 

I thank my God, making mention of 
thee always in my prayers, 

Hearing of thy love and faith, which 
thou hast toward the Lord Jesus, and 
toward all saints. (Philemon i : 4, 5.) 

For God is not unrighteous to forget 



your work and labour of love, which 
ye have shewed toward his name, in 
that ye have ministered to the saints, 
and do minister. (Hebrews 6: 10.) 

Salute all them, that have the rule 
over you, and all the saints. They of 
Italy salute you. (Hebrews 13: 24.) 

SALEM. (See Jerusalem.) 

Sa'lem — a form of a Hebrew word mean- 
ing "peace" or "peaceful." Salem was the 
original name of Jerusalem and continued to 
be used in later times in a poetic sense. 

References. — Genesis 14: 18; Hebrews 
7: I. 

SALOME. 

Sa-lo'me — a Greek form of the Hebrew 
word "Salem," meaning the same and used as 
a name for a woman. There are two persons 
of the name mentioned in the Bible — a wom- 
an, apparently the mother of the apostles 
James and John, and that daughter of Hero- 
dias which danced before Herod Antipas and 
secured the decapitation of John the Baptist. 

References. — Mark 15: 40, and 16: i. No 
reference for daughter of Herodias. 

SALT SEA, The. 

Salt Sea — the most ancient and the prope^ 
name for the Dead Sea, which title is only- 
met with about 200 years before Christ's time. 
The name of Dead Sea was given to it by the 
Greeks and Romans. It is a lake in the course 
of the Jordan, and is about 46 miles long and 
about 10 miles wide. It is about 1,300 feet 
below ocean level. It is 1,300 feet deep in its 
deepest part. Its shores are high, hilly, and 
barren, save for where a freshwater brook 
flows in. The waters of the sea are the heav- 
iest known to science, weighing more than 12 
pounds to the gallon, as against 9 pounds for 
distilled water. This is due to the large quan- 
tity of mineral salts held in solution by the 
water, giving the water a peculiar greenish- 
blue tinge. There is an old tradition that the 
sea occupies the site of Sodom and Gomorrah 
and the "cities of the plain," but this is much 
to be doubted, as there are a thousand and 



466 



SALVATION 



THE COMPREHENSIVE ANALYSIS 



SALVATION 



one indications that the sea was in its present 
location long before the date of the destruc- 
tion of the places in question. 

SALVATION. (See Redemption.) 

Sal-va'tion — a word used in the Bible in 
three senses : ( i ) deliverance from temporal 
dangers and enemies; (2) deliverance from a 
state of sin and misery and union with Christ, 
through His blood; (3) eternal happiness and 
perfect and lasting fellowship with God. The 
whole scheme of salvation is based upon the 
vicarious atonement of Jesus for the sins of 
the world through the shedding of His blood 
as the Last Great Sacrifice. By faith in Him 
we receive the benefit of it, and in no other 
way can we profit by it. 

REFERENCES. 
Prayer for Salvation. 

Save, Lord : let the king hear us when 
we call. (Psalm 20: 9.) 

Save me, O God, by thy name, and 
judge me by thy strength. (Psalm 

54: I-) 

Be thou my strong habitation, where- 

unto I may continually resort: thou hast 

given commandment to save me; for 

thou art my rock and my fortress. 

(Psalm 71 : 3.) 

Shew us thy mercy, O Lord, and 
grant us thy salvation. ( Psalm 85 : 7. ) 

O turn unto me, and have mercy upon 
me; give thy strength unto thy servant, 
and save the son of thine handmaid. 
(Psalm 86: 16.) 

Salvation by Christ. 

For the Son of man is come to save 
that which zvas lost. (Matthew 18: 
14.) 

And the angel said unto them. Fear 
not: for, behold, I bring you good ti- 
dings of great joy, which shall be to 
all people. 

For unto you is born this day in the 



city of David a Saviour, which is Christ 
the Lord. (Luke 2: 10, 11.) 

For the Son of man is not come to 
destroy men's lives, but to save them. 
And they went to another village. 
(Luke 9: 56.) 

For the Son of man is come to seek 
and to save that which was lost. ( Luke 
19: 10.) 

For God sent not his Son into the 
world to condemn the world; but that 
the world through him might be saved. 
(John 3: 17.) 

Neither is there salvation in any oth- 
er: for there is none other name under 
heaven given among men, whereby we 
must be saved. (Acts 4: 12.) 

For God hath not appointed us to 
wrath, but to obtain salvation by our 
Lord Jesus Christ, (i Thessalonians 

5: 9-) _ 

This is a faithful saying, and worthy 

of all acceptation, that Christ Jesus 

came into the world to save sinners; of 

whom I am chief, (i Timothy i : 15.) 

Who is a liar but he that denieth that 
Jesus is the Christ? He is antichrist, 
that denieth the Father and the Son. 
( I John 2 : 22. ) 

And we have seen and do testify that 
the Father sent the Son to be the Sav- 
iour of the world, (i John 4: 14.) 

All Men May Be Saved. 

If so be they will hearken, and turn 
every man from his evil way, that I 
may repent me of the evil, which I pur- 
pose to do unto them because of the 
evil of their doings. (Jeremiah 26: 3.) 

And it shall come to pass, that who- 
soever shall call on the name of the 
Lord shall be delivered: for in mount 
Zion and in Jerusalem shall be deliver- 
ance, as the Lord hath said, and in the 



467 



SALVATION 



THE COMPREHENSIVE ANALYSIS 



SALVATION 



remnant whom the Lord shall call. 
(Joel 2: 32.) 

All that the Father giveth me shall 
come to me; and him that cometh to 
me I will in no wise cast out. (John 

6: 37-) _ 

And it shall come to pass, that who- 
soever shall call on the name of the 
Lord shall be saved. (Acts 2: 21.) 

But not as the offence, so also is the 
free gift: for if through the offence of 
one many be dead, much more the grace 
of God, and the gift by grace, which is 
by one man, Jesus Christ, hath abound- 
ed unto many. 

And not as it was by one that sinned, 
so is the gift: for the judgment was 
by one to condemnation, but the free 
gift is of many offences unto justifica- 
tion. 

For if by one man's offence death 
reigned by one; much more they which 
receive abundance of grace and of the 
gift of righteousness shall reign in life 
by one, Jesus Christ. 

Therefore, as by the offence of one 
judgment came upon all men to con- 
demnation; even so by the righteous- 
ness of one the free gift came upon all 
men unto justification of life. 

For as by one man's disobedience 
many were made sinners, so by the obe- 
dience of one shall many be made right- 
eous. 

Moreover the law entered, that the 
offence might abound. But where sin 
abounded, grace did much more 
abound. ( Romans 5 : 1 5-20. ) 

For the Scripture saith. Whosoever 
believeth on him shall not be ashamed. 
(Romans 10: 11.) 

For whosoever shall call upon the 
name of the Lord shall be saved. (Ro- 
mans 10: 13.) 

For the love of Christ constraineth 



us; because we thus judge, that if one 
died for all, then were all dead: 

And that he died for all, that they 
which live should not henceforth live 
unto themselves, but unto him which 
died for them, and rose again. (2 Co- 
rinthians 5: 14, 15.) 

For this is good and acceptable in 
the sight of God our Saviour ; 

Who will have all men to be saved, 
and to come unto the knowledge of the 
truth, (i Timothy 2: 3, 4.) 

This is a faithful saying, and worthy 
of all acceptation. 

For therefore we both labour and suf- 
fer reproach, because we trust in the 
living God, who is the Saviour of all 
men, specially of those that believe. ( i 
Timothy 4: 9, 10.) 

If a man therefore purge himself 
from these, he shall be a vessel unto 
honour, sanctified, and meet for the 
master's use, and prepared unto every 
good work. (2 Timothy 2: 21.) 

For the grace of God that bringeth 
salvation hath appeared to all men. 
(Titus 2: II.) 

And he is the propitiation for our 
sins: and not for ours only, but also 
for the sins of the whole world, (i 
John 2:2.) 

And the Spirit and the bride say, 
Come. And let him that heareth say, 
Come. And let him that is athirst 
come. And whosoever will, let him 
take the water of life freely. (Revela- 
tion 22: 17.) 

But Few Are Saved. 

Enter ye m at the strait gate: for 
zvide is the gate, and broad is the way, 
that leadeth to destruction, and many 
there be which go in thereat: 

Because strait is the gate, and nar- 
row is the way, which leadeth unto life, 



468 



SALVATION 



THE COMPREHENSIVE ANALYSIS 



SALVATION 



and few there be that fmd it. (Mat- 
thew 7: 13, 14.) 

Then said one unto him, Lord, are 
there few that be saved? And he said 
unto them, 

Strive to enter in at the strait gate: 
for many, I say unto you, will seek to 
enter in, and shall not be able. (Luke 
13:23,24.) 

The Means of Salvation. 

Wherefore, my beloved, as ye have 
always obeyed, not as in my presence 
only, but now much more in my ab- 
sence, work out your own salvation 
with fear and trembling. (Philippians 
2: 12.) 

Nevertheless the foundation of God 
standeth sure, having this seal, The 
Lord knoweth them that are his. And, 
Let every one that nameth the name of 
Christ depart from iniquity. (2 Tim- 
othy 2: 19.) 

Wherefore the rather, brethren, give 
diligence to make your calling and elec- 
tion sure: for if ye do these things, ye 
shall never fall : 

For so an entrance shall be minis- 
tered unto you abundantly into the 
everlasting kingdom of our Lord and 
Saviour Jesus Christ. (2 Peter 1:10, 
II.) 

Thanksgiving for Salvation. 

Blessed be the Lord God of Israel; 
for he hath visited and redeemed his 
people. 

And hath raised up a horn of salva- 
tion for us in the house of his servant 
David ; 

As he spake by the mouth of his holy 
prophets, which have been since the 
world began. (Luke i: 68-70.) 

But thanks be to God, which giveth 



us the victory through our Lord Jesus 
Christ, (i Corinthians 15: 57.) 

Now thanks be unto God, which al- 
ways causeth us to triumph in Christ, 
and maketh manifest the savour of his 
knowledge by us in every place. (2 
Corinthians 2: 14.) 

Thanks be unto God for his unspeak- 
able gift (2 Corinthians 9: 15.) 

Blessed be the God and Father of our 
Lord Jesus Christ, who hath blessed us 
with all spiritual blessings in heavenly 
places in Christ. (Ephesians i: 3.) 

Giving thanks unto the Father, which 
hath made us meet to be partakers of 
the inheritance of the saints in light: 

Who hath delivered us from the pow- 
er of darkness, and hath translated us 
into the kingdom of his dear Son. ( Co- 
lossians i : 12, 13.) 

Blessed be the God and Father of our 
Lord Jesus Christ, which according to 
his abundant mercy hath begotten us 
again unto a lively hope by the resur- 
rection of Jesus Christ from the dead, 
(i Peter i : 3.) 

Salvation by Grace. 

But none of these things move me, 
neither count I my life dear unto my- 
self, so that I might finish my course 
with joy, and the ministry, which I have 
received of the Lord Jesus, to testify 
the gospel of the grace of God. (Acts 
20: 24.) 

Being justified freely by his grace 
through the redemption that is in Christ 
Jesus. (Romans 3: 24.) 

But not as the ofifence, so also is the 
free gift. For if through the offence 
of one many be dead, much more the 
grace of God, and the gift by grace, 
which is by one man, Jesus Christ, hath 
abounded unto many. 

And not as it was by one that sinned, 



469 



SALVATION 



THE COMPREHENSIVE ANALYSIS 



SAMSON 



SO is the gift: for the judgment was by 
one to condemnation, but the free gift 
is of many offences unto justification. 

For if by one man's offence death 
reigned by one ; much more they which 
receive abundance of grace and of the 
gift of righteousness shall reign in life 
by one, Jesus Christ. (Romans 5: 15- 

17.) 

Even so then at this present time also 

there is a remnant according to the 

election of grace. 

And if by grace, then is it no more 
of works : otherwise grace is no more 
grace. But if it be of works, then is it 
no more grace: otherwise work is no 
more work. (Romans 11 : 5, 6.) 

Having predestinated us unto the 
adoption of children by Jesus Christ to 
himself, according to the good pleasure 
of his will, 

To the praise of the glory of his 
grace, wherein he hath made us accept- 
ed in the beloved. 

In whom we have redemption 
through his blood, the forgiveness of 
sins, according to the riches of his 
grace. (Ephesians i: 5-7.) 

But God who is rich in mercy, for 
his great love wherewith he loved us, 

Even when we were dead in sins, 
hath quickened us together with Christ, 
(by grace ye are saved) 

And hath raised us up together, and 
made us sit together in heavenly places 
in Christ Jesus: 

That in the ages to come he might 
shew the exceeding riches of his grace, 
in his kindness towards us, through 
Christ Jesus. 

For by grace are ye saved, through 
faith, and that not of yourselves: it is 
the gift of God : 

Not of works, lest any man should 
boast. 



For we are his workmanship, cre- 
ated in Christ Jesus unto good works, 
which God hath before ordained, that 
we should walk in them. (Ephesians 
2: 4-10.) 

Who hath saved us, and called us 
with an holy calling, not according to 
our works, but according to his own 
purpose and grace, which was given us 
in Christ Jesus before the world began. 

But is now made manifest by the ap- | 
pearing of our Saviour Jesus Christ, 
who hath abolished death, and hath 
brought life and immortality to light 
through the gospel. (2 Timothy i : 9, 
ID.) 1 

Not by works of righteousness which " 
we have done, but according to his 
mercy he saved us, by the washing of 
regeneration, and renewing of the Holy 
Ghost. (Titus 3:5.) f 

Receiving the end of your faith, even 
the salvation of your souls. 

Of which salvation the prophets 
have enquired and searched diligently, 
who prophesied of the grace that i 
should come unto you. ( i Peter 1:9, | 
10.) 

SAMARIA. 

SA-Mr\'Ri-A — a form of a Hebrew word 
meaning "watch-height." Samaria, in Bible 
times, was a city situated in the central part 
of Palestine, and built on a high hill. It was 
founded about 925 B.C., and for many years 
was the metropolis and capital of the kingdom 
of Israel. After the captivity of Israel it fell 
into desolation and was rebuilt by Herod the 
Great with much splendor. There is a tradi- 
tion that John the Baptist suffered martyrdom 
there. The present town is little more than 
a heap of ruins. 

SAMSON. (See Delilah.) 

Sam 'son — a form of a Hebrew word mean- 
ing "little sun" or "sun-like." Samson is one 
of the most remarkable characters in Scrip- 



470 



SAMUEL 



THE COMPREHENSIVE ANALYSIS 



SAMUEL 



ture. He was a champion, deliverer, and 
judge of Israel. He was noted for his super- 
human strength and moral weakness, and the 
tragic nature of his death. He married a 
Philistine woman against the wishes of his 
parents and later left her. Wishing to re- 
turn to her and finding her given to another, 
he wreaked his vengeance on the Philistines 
by destroying their crops. He was surround- 
ed by an army of 3^,000 of them and surren- 
dered, afterwards breaking his bonds and de- 
feating them single-handed and with great 
slaughter. Captured again, he escaped and 
carried away the gates of the city of Gaza. 
The secret of his strength — which lay in his 
great mass of hair — was discovered by a 
woman with whom he was in love, Delilah, 
and he was betrayed by her, after he had been 
shorn of his hair. While his enemies were 
celebrating their victory he pulled down the 
house, perishing with them in the ruins. 
References. — Judges 13, 14, 15, and 16. 

SAMUEL. (See David, Saul, etc.) 

Sam'u-el — a form of a Hebrew word 
meaning "heard of God." Samuel was the 
last of the judges of Israel. He was the son 
of Elkanah and his favorite wife, Hannah. 
Hannah, who had been childless many years, 
pra3-ed to God to give her a son, vowing to 
consecrate him to the Lord's service. Her 
prayer was answered and her child was set 
apart under the tutelage of Eli at a very early 
age. When he was quite a child God used 
him as a means of communicating the doom 
that was to befall the house of Eli. For the 
next twenty years we hear little of the young 
man, but at the end of that time we find him 
acting as both judge and prophet. In his old 
age, Samuel found things going badly among 
the Israelites, and was importuned to give 
them a king. He disliked to do this, since 
he saw in it a destruction of the old theocrat- 
ic government that had been established by 
Moses. The Lord comforted him in his sor- 
row, telling that the Jews had not rejected 
him (Samuel), but Jehovah, their God. Saul 
was divinely pointed out as the man to be 
anointed king, since the people had insisted 
upon one. Saul's reign proved, as a whole, 
a bad one, for he disobeyed constantly the 
orders issued to him by the prophet. Finally, 



Samuelr practically dethroned him in the 
anointing of David. Samuel wrote a part of 
two books, which are found in the Bible un- 
der his name — probably the first twenty-four 
chapters. They embrace one of the most in- 
teresting parts of Jewish history. 

REFERENCES. 

Birth and Dedication to God. 

Wherefore it came to pass, when the 
time was come about after Hannah had 
conceived, that she bare a son, and 
called his name Samuel, saying. Be- 
cause I have asked him of the Lord. 
(i Samuel i : 20.) 

And she said, O my lord, as thy soul 
liveth, my lord, I am the woman that 
stood by thee here, praying unto the 
Lord. 

For this child I prayed ; and the Lord 
hath given me my petition which I 
asked of him : 

Therefore also I have lent him to the 
Lord; as long as he liveth he shall be 
lent to the Lord. And he worshipped 
the Lord there. ( i Samuel i : 26-28. ) 

Samuel's Call. 

And the Lord called Samuel again 
the third time. And he arose and went 
to Eli, and said. Here am I; for thou 
didst call me. And Eli perceived that 
the Lord had called the child. ( i Sam- 
uel 3: 8.) 

And the Lord came, and stood, and 
called as at other times, Samuel, Sam- 
uel. Then Samuel answered. Speak; 
for thy servant heareth. ( i Samuel 3 : 
9, 10.) 

And Samuel grew, and the Lord 
was with him, and did let none of his 
words fall to the ground. 

And all Israel, from Dan even to 
Beersheba, knew that Samuel was es- 
tablished to be a prophet of the Lord. 
(i Samuel 3: 19, 20.) 



471 



SAMUEL 



THE COMPREHENSIVE ANALYSIS 



SANCTIFICATION 



Samuel Judges Israel. 

And Samuel judged Israel all the 
days of his life. 

And he went from year to year in 
circuit to Bethel, and Gilgal, and Miz- 
peh, and judged Israel in all those 
places. 

And his return was to Ramah; for 
there was his house; and there he 
judged Israel; and there he built an al- 
tar unto the Lord, (i Samuel 4: 15- 

17.) 

Samuel Asked to Make a King. 

And said unto him, Behold, thou art 
old, and thy sons walk not in thy ways : 
now make us a king to judge us like all 
the nations. 

But the thing displeased Samuel, 
when they said, Give us a king to judge 
us. And Samuel prayed unto the Lord. 

And the Lord said unto Samuel, 
Hearken unto the voice of the people 
in all that they say unto thee: for they 
have not rejected thee, but they have 
rejected me, that I should not reign 
over them. 

According to all the works which 
they have done since the day that I 
brought them up out of Egypt even 
unto this day, wherewith they have for- 
saken me, and served other gods, so 
do they also unto thee. 

Now therefore hearken unto their 
voice: howbeit yet protest solemnly 
unto them, and shew them the manner 
of the king that shall reign over them. 

And Samuel told all the words of the 
Lord unto the people that asked of him 
a king, (i Samuel 8: 5-10.) 

Samuel Makes Saul King. 

Now the Lord had told Samuel in 
his ear a day before Saul came, saying, 
To-morrow about this time, I will 



send thee a man out of the land of Ben- 
jamin, and thou shalt anoint him to be 
captain over my people Israel, that he 
may save my people out of the hand of 
the Philistines: for I have looked upon 
my people, because their cry is come 
unto me. 

And when Samuel saw Saul, the 
Lord said unto him, Behold the man 
whom I spake to thee of ! this same shall 
reign over my people, (i Samuel 9: 

15-17-) 

Then Samuel took a vial of oil, and 

poured it upon his head, and kissed 

him, and said. Is it not because the Lord 

hath anointed thee to be captain over 

his inheritance? (i Samuel 10: i.) 

David Anointed by Samuel. 

And the Lord said unto Samuel, 
How long wilt thou mourn for Saul, 
seeing I have rejected him from reign- 
ing over Israel ? fill thine horn with oil, 
and go, I will send thee to Jesse the 
Bethlehemite : for I have provided me 
a king among his sons. (i Samuel 
16: I.) 

Then Samuel took the horn of oil, 
and anointed him in the midst of his 
brethren: and the Spirit of the Lord 
came upon David from that day for- 
ward. So Samuel rose up, and went to 
Ramah. (t Samuel 16: 13.) 

Samuel's Death. 

And Samuel died: and all the Israel- 
ites were gathered together, and la- 
mented him, and buried him in his 
house at Ramah. And David arose, 
and went down to the wilderness of 
Paran. (i Samuel 25: i.) 

SANCTIFICATION. 

Sanc'ti-fi-ca'tion — that work of God's 
grace in the human soul through which and 



473 



SANCTiFicATioN THE COMPREHENSIVE ANALYSIS 



SANHEDRIN 



by which we are renewed in the image of 
God, set apart for God's service, as well as 
enabled to die to sin and live to righteousness. 
Modern theology has a number of different 
views regarding sanctification and its entirety, 
which views it would be needless to discuss 
here, since they involve points of doctrinal dis- 
pute. 

REFERENCES. 

Sanctification by Christ. 

And for their sakes I sanctify my- 
self, that they also might be sanctified 
through the truth. (John 17: 19.) 

Unto the church of God which is at 
Corinth, to them that are sanctified in 
Christ Jesus, called to be saints, with 
all that in every place call upon the 
name of Jesus Christ our Lord, both 
theirs and ours, (i Corinthians 1:2.) 

But of him are ye in Christ Jesus, 
who of God is made unto us wisdom, 
and righteousness, and sanctification, 
and redemption. ( i Corinthians i : 

30-) 

And such were some of you: but ye 

are washed, but ye are sanctified, but 

ye are justified in the name of the Lord 

Jesus, and by the Spirit of our God. ( i 

Corinthians 6: 11.) 

That he might sanctify and cleanse 
it with the washing of water by the 
word. (Ephesians 5: 26.) 

For both he that sanctifieth and they 
who are sanctified are all of one: for 
which cause he is not ashamed to call 
them brethren. (Hebrews 2.: 11.) 

By the which will we are sanctified 
through the offering of the body of 
Jesus Christ once for all. (Hebrews 
10: 10.) 

Jude, the servant of Jesus Christ, 
and brother of James, to them that are 
sanctified by God the Father, and pre- 
served in Jesus Christ, and called. 
(Jude 1:1.) 



Sanctification by the Holy Ghost. 

That I should be the minister of Jesus 
Christ to the Gentiles, ministering the 
gospel of God, that the offering up of 
the Gentiles might be acceptable, being 
sanctified by the Holy Ghost. (Ro- 
mans 15 : 16.) 

But we are bound to give thanks al- 
way to God for you, brethren beloved 
of the Lord, because God hath from the 
beginning chosen you to salvation 
through sanctification of the Spirit and 
belief of the truth. (2 Thessalonians 
2: 13.) 

Elect according to the foreknowl- 
edge of God the Father, through sanc- 
tification of the Spirit, unto obedience 
and sprinkling of the blood of Jesus 
Christ: Grace unto you, and peace, be 
multiplied, (i Peter 1:2.) 

SANCTUARY. (See Refuge, Tabernacle, 

Temple.) 

Sanc'tu-a-ry — a sacred spot, a consecra- 
ted place ; specifically, the Holy of Holies of 
the Temple ; the most sacred part of any re- 
ligious edifice ; a building consecrated to the 
worship of God ; a sacred asylum or place of 
refuge. 

SANHEDRIN. 

San'he-drin (also erroneously spelled san- 
hedrim) — the supreme council of the Jews 
about the time of Christ, a council especially 
given to the consideration of religious aflfairs. 

The Sanhedrin was composed of seventy 
members, chosen from the highest walks of 
life and elected to life-membership. It inter- 
preted the law and had jurisdiction in many 
things besides religious matters. It had the 
power of life and death, but in cases where 
capital punishment was awarded the verdict 
had to be approved by the Roman governor. 
For inflicting death in the case of Stephen 
without consulting the Roman authority An- 
nas, the high-priest and president of the San- 
hedrin, was deposed. The time of the coun- 
cil's origin is unknown, but the Jews insisted 



473 



SARAH 



THE COMPREHENSIVE ANALYSIS 



SAUL 



that it began with Moses. Both the Bible and 
history show this to be wrong. It probably 
began about the time prophecy fell away from 
Israel. 



SARAH. (See Abraham, Hagar, Isaac, Ish- 

mael.) 

Sa'rah — a form of a Hebrew word mean- 
ing "princess." Sarah was the half-sister and 
wife of Abraham. The original form of her 
name was Sarai. 



SATAN. (See Devil.) 

Sa'tan — the Englished form of a Greek 
word derived from the Hebrew and meaning 
"an opponent." Satan is one of the names 
given to the Devil, the chief of fallen spirits, 
the prince of evil and the adversary of good. 

References. — See references under Devil. 

SAUL. (See David, Jonathan, Samuel.) 

Saul — a form of a Hebrew word mean- 
ing "asked for." Saul was the name of the 
first Israelitish king and the original name of 
the great apostle to the Gentiles, best known 
under his later name of Paul. 

Saul was the son of Kish, a Benjaminite. 
In the later days of .Samuel the people de- 
manded a king, and Samuel was divinely led 
to the choice of Saul, although God made an 
effort to show the people their foolishness. 
Saul began his reign most auspiciously, but 
soon fell into evil ways. He disobeyed the 
injunctions of Samuel regarding the Amalek- 
ites and the Philistines, and Samuel conveyed 
to him the information that the Lord had 
given him up. In the meantime David had 
been anointed king, which practically amount- 
ed to the religious dethronement of Saul. 
Saul, angry as well as afraid, sought many 
times to destroy David. His evil course con- 
tinued and had as its crowning folly the con- 
sultation with the witch of Endor. Shortly 
afterwards Saul, with Jonathan and his other 
sons and his army, met the Philistines at Gil- 
boa and was defeated. Saul committed sui- 
cide. 

Saul, despite his wickedness and his bad 
reign, had some admirable qualities. He was 
a good soldier and an admirable leader. His 



accession to the throne found Israel crushed 
and helpless. Before he died he defeated 
many of its enemies and gave the nation a 
certain secure position among the hostile tribes 
round about. But he was a man who could 
not resist temptation, notwithstanding his 
lofty qualities, and this brought about his fall. 

REFERENCES. 

Parentage and Choice as King. 

Now there was a man of Benjamin, 
whose name was Kish, the son of Abiel, 
the son of Zeror, the son of Bechorath, 
the son of Aphiah, a Benjamite, a 
mighty man of power. 

And he had a son, whose name was 
Saul, a choice young man, and a good- 
ly: and there was not among the chil- 
dren of Israel a goodlier person than 
he: from his shoulders and upward he 
was higher than any of the people. ( i 
Samuel 9: i, 2.) 

And when Samuel saw Saul, the Lord 
said unto him, Behold the man whom I 
spake to thee of! this same shall reign 
over my people, (i Samuel 9: 17.) 

Then Samuel took a vial of oil, and 
poured it upon his head, and kissed him, 
and said. Is it not because the Lord 
hath anointed thee to be captain over 
his inheritance? (i Samuel 10: i.) 

And all the people went to Gilgal; 
and there they made Saul king before 
the Lord in Gilgal ; there they sacrificed 
sacrifices of peace offerings before the 
Lord, and there Saul and all the men of 
Israel rejoiced greatly. ( i Samuel 1 1 : 

His First Offense and Disfavor in God's 
Sight. 

And Saul smote the Amalekites from 
Havilah until thou contest to Shur, that 
is over against Egypt. 

And he took Agag the king of the 



474 



SAUL 



THE COMPREHENSIVE ANALYSIS 



SAUL 



Amalekites alive, and utterly destroyed 
all the people with the edge of the 
sword. 

But Saul and the people spared Agag, 
and the best of the sheep, and of the 
oxen, and of the fatlings, and the lambs, 
and all that was good, and would not 
utterly destroy them: but every thing 
that was vile and refuse, that they de- 
stroyed utterly. 

Then came the word of the Lord unto 
Samuel, saying. 

It repenteth me that I have set up 
Saul to be king: for he is turned back 
from following me, and hath not per- 
formed my commandments. And it 
grieved Samuel; and he cried unto the 
Lord all night, (i Samuel 15: 7-1 1.) 

Secures David as Companion. 

But the Spirit of the "Lord departed 
from Saul, and an evil spirit from the 
Lord troubled him. 

And Saul's servants said unto him. 
Behold now, an evil spirit from God 
troubleth thee. 

Let our lord now command thy serv- 
ants, which are before thee, to seek out 
a man, who is a cunning player on an 
harp: and it shall come to pass, when 
the evil spirit from God is upon thee, 
that he shall play with his hand, and 
thou shalt be well. 

And Saul said unto his servants, 
Provide me now a man that can play 
well, and bring him to me. 

Then answered one of the servants, 
and said, Behold, I have seen a son of 
Jesse the Bethlehemite, that is cunning 
in playing, and a mighty valiant man, 
and a man of war, and prudent in mat- 
ters, and a comely person, and the Lord 
is with him. 

Wherefore Saul sent messengers 
unto Jesse, and said, Send me David 



thy son, which is with the sheep. (l 
Samuel 16: 14-19.) 

Jealousy and Fear of David. 

And the women answered one anoth- 
er as they played, and said, Saul hath 
slain his thousands, and David his ten 
thousands. 

And Saul was very wroth, and the 
saying displeased him; and he said, 
They have ascribed unto David ten 
thousands, and to me they have as- 
cribed but thousands : and what can he 
have more but the kingdom ? 

And Saul eyed David from that day 
and forward. 

And it came to pass on the morrow, 
that the evil spirit from God came upon 
Saul, and he prophesied in the midst 
of the house: and David played with 
his hand, as at other times: and there 
was a javelin in Saul's hand. 

And Saul cast the javelin ; for he said, 
I will smite David even to the wall with 
it. And David avoided out of his pres- 
ence twice. 

And Saul was afraid of David, be- 
cause the Lord was with him, and was 
departed from Saul, (i Samuel 18: 7- 
12.) 

Tries to Kill David. 

And Saul called all the people togeth- 
er to war, to go down to Keilah, to be- 
siege David and his men. (i Samuel 
23:8.) 

And David abode in the wilderness 
in strong holds, and remained in a 
mountain in the wilderness of Ziph. 
And Saul sought him every day, but 
God delivered him not into his hand, 
(i Samuel 23: 14.) 

Life Spared by David. 

And it came pass, when Saul was re- 
turned from following the Philistines, 



475 



SAUL 



THE COMPREHENSIVE ANALYSIS 



SAUL 



that it was told him, saying, Behold, 
David is in the wilderness of Engedi. 

Then Saul took three thousand cho- 
sen men out of all Israel, and went to 
seek David and his men upon the rocks 
of the wild goats. 

And he came to the sheepcotes by 
the way, where was a cave; and Saul 
went in to cover his feet: and David 
and his men remained in the sides of 
the cave. 

And the men of David said unto him. 
Behold the day of which the Lord said 
unto thee, Behold, I will deliver thine 
enemy into thine hand, that thou may- 
est do to him as it shall seem good unto 
thee. Then David arose, and cut off 
the skirt of Saul's robe privily. (i 
Samuel 24: 1-4.) 

So David and Abishai came to the 
people by night: and, behold, Saul lay 
sleeping within the trench, and his 
spear stuck in the ground at his bolster : 
but Abner and the people lay round 
about him. 

Then said Abishai to David, God 
hath delivered thine enemy into thine 
hand this day: now therefore let me 
smite him, I pray thee, with the spear 
even to the earth at once, and I will not 
smite him the second time. 

And David said to Abishai, Destroy 
him not: for who can stretch forth his 
hand against the Lord's anointed, and 
be guiltless ? 

David said furthermore, As the Lord 
liveth, the Lord shall smite him; or his 
day shall come to die; or he shall de- 
scend into battle, and perish. 

The Lord forbid that I should stretch 
forth mine hand against the Lord's 
anointed: but, I pray thee, take thou 
now the spear that is at his bolster, and 
the cruse of water, and let us go. 

So David took the spear and the 



cruse of water from Saul's bolster ; and 
they gat them away, and no man saw 
it, nor knew it, neither awaked : for they 
were all asleep; because a deep sleep 
from the Lord was fallen upon them. 
(i Samuel 26: 7-12.) 

Consults Witch and Hears His Doom. 

Then said Saul unto his servants, 
Seek me a woman that hath a familiar 
spirit, that I may go to her, and inquire 
of her. And his servants said to him. 
Behold, there is a woman that hath a 
familiar spirit at Endor. 

And Saul disguised himself, and put 
on other raiment, and he went, and two 
men with him, and they came to the 
woman by night: and he said, I pray 
thee, divine unto me by the familiar 
spirit, and bring me him up, whom I 
shall name unto thee. 

And the woman said unto him. Be- 
hold, thou knowest what Saul hath 
done, how he hath cut off those that 
have familiar spirits, and the wizards, 
out of the land: wherefore then layest 
thou a snare for my life, to cause me to 
die? 

And Saul sware to her by the Lord, 
saying. As the Lord liveth, there shall 
no punishment happen to thee for this 
thing. 

Then said the woman. Whom shall 
I bring up unto thee? And he said. 
Bring me up Samuel, (i Samuel 28: 
7-11.) 

Then said Samuel, Wherefore then 
dost thou ask of me, seeing the Lord is 
departed from thee, and is become thine 
enemy ? 

And the Lord hath done to him, as 
he spake by me : for the Lord hath rent 
the kingdom out of thine hand, and giv- 
en it to thy neighbour, even to David: 



476 



SAUL 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



Because thou obeyedst not the voice 
of the Lord, nor executedst his fierce 
wrath upon Amalek, therefore hath 
the Lord done this thing unto thee this 
day. 

Moreover the Lord will also deliver 
Israel with thee into the hand of the 
Philistines: and to-morrow shalt thou 
and thy sons be with me : the Lord also 
shall deliver the host of Israel into the 
hand of the Philistines. 

Then Saul fell straightway all along 
on the earth, and was sore afraid, be- 
cause of the words of Samuel : and there 
was no strength in him ; for he had eat- 
en no bread all the day, nor all the 
night, (i Samuel 28: 16-20.) 

Saul's Defeat and Suicide. 

Now the Philistines fought against 
Israel : and the men of Israel fled from 
before the Philistines, and fell down 
slain in mount Gilboa. 

And the Philistines followed hard 
upon Saul and upon his sons: and the 
Philistines slew Jonathan, and Abina- 
dab, and Melchishua, Saul's sons. 

And the battle went sore against 
Saul, and the archers hit him; and he 
was sore wounded of the archers. 

Then said Saul unto his armourbear- 
er. Draw thy sword, and thrust me 
through therewith ; lest these uncircum- 
cised come and thrust me through, and 
abuse me. But his armourbearer would 
not : for he was sore afraid. Therefore 
Saul took a sword, and fell upon it. 

And when his armourbearer saw that 
Saul was dead, he fell likewise upon his 
sword, and died with him. 

So Saul died, and his three sons, and 
his armourbearer, and all his men, that 
same day together. (i Samuel 31: 
1-6.) 



SAVIOR. (See Christ, God, Jesus, Re- 
deemer.) 

Sav'ior (written also saviour) — one of the 
titles of Jesus Christ, as the Redeemer of man- 
kind. 

SCRIBES. (See Pharisees.) 

Scribes — a body of learned men associated 
with the Pharisees and the Sanhedrin in tlie 
religious government of the people of Judea 
in the time of Christ. They gave the Phari- 
sees very able assistance in the persecution 
of Christ. 

SCRIPTURES. (See Truth, Word, etc. 
See Appendix for Plistory of the Bible and 
Bible Books.) 

Scrip'tures — written things ; specifically 
the Holy Scripture, or Scriptures or books of 
the Bible, which originally were in scripture 
or manuscript. The Holy Scriptures are the 
inspired word of God. They contain God's 
laws to mankind, as well as the various reve- 
lations of Himself and his plans for man, the 
gospels of His Son, and various rules and pre- 
cepts. They are one of the bases of the Chris- 
tian faith and contain all that is needful for 
man for the purpose of showing him God 
and for the conduct of his life and the out- 
lining of his attitude toward God. They are 
divided into 66 different books, written by 
some forty men, under the direction and in- 
spiration of God. These 66 books are con- 
solidated into two parts — the Old Testament, 
containing the divine attitude and will prior 
to the coming of Christ ; and the New Testa- 
ment, containing the divine will and attitude 
after the coming of Christ. 

REFERENCES. 

Characteristics of Scripture. 

Divinely Inspired: 

Now these be the last words of David. 
David the son of Jesse said, and the 
man who was raised up on high, the 
anointed of the God of Jacob, and the 
sweet psalmist of Israel, said. 

The Spirit of the Lord spake by me 



477 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



and his word was in my tongue. (2 
Samuel 23: i, 2.) 

And the Lord spake by his servants 
the prophets, saying. (2 Kings 21 : 10.) 

Thou camest down also upon mount 
Sinai, and spakest with them from 
heaven, and gavest them right judg- 
ments, and true laws, good statutes and 
commandments : 

And madest known to them thy holy 
sabbath, and commandedst them pre- 
cepts, statutes, and laws, by the hand 
of Moses thy servant. (Nehemiah 9: 

13. 14. )_ 

(Which he had promised afore by 

his prophets in the holy Scriptures.) 

(Romans 1:2.) 

And I was with you in weakness, and 
in fear, and in much trembling. 

And my speech and my preaching 
was not with enticing words of man's 
wisdom, but in demonstration of the 
Spirit and of power : 

That your faith should not stand in 
the wisdom of men, but in the power of 
God. (i Corinthians 2: 3-5.) 

Which things also we speak, not in 
the words which man's wisdom teach- 
eth, but which the Holy Ghost teacheth ; 
comparing spiritual things with spirit- 
ual, (i Corinthians 2 : 13.) 

But she is happier if she so abide, 
after my judgment: and I think also 
that I have the Spirit of God. (i Co- 
rinthians 7: 40.) 

What! came the word of God out 
from you ? or came it unto you only ? 

If any man think himself to be a 
prophet, or spiritual, let him acknowl- 
edge that the things that I write unto 
you are the commandments of the Lord, 
(i Corinthians 14: 36, 37.) 

But I certify you, brethren, that the 
gospel which was preached of me is 
not after man. 



For I neither received it of man, 
neither was I taught it, but by the reve- 
lation of Jesus Christ. (Galatians i: 
II, 12.) 

How that by revelation he made 
known unto me the mystery; (as I 
wrote afore in few words.) (Ephe- 
sians 3:3.) 

For this cause also thank we God 
without ceasing, because, when ye re- 
ceived the word of God which ye heard 
of us, ye received it not as the word of 
men, but, as it is in truth, the word of 
God, which effectually worketh also in 
you that believe, (i Thessalonians 2: 

13.) 

All Scripture is given by inspiration 

of God, and is profitable for doctrine, 
for reproof, for correction, for instruc- 
tion in righteousness. ( 2 Timothy 3 : 
16.) 

Of which salvation the prophets have 
inquired and searched diligently, who 
prophesied of the grace that should 
come unto you. 

Searching what, or what manner of 
time the Spirit of Christ which was in 
them did signify, when it testified be- 
forehand the sufferings of Christ, and 
the glory that should follow. 

Unto whom it was revealed, that not 
unto themselves, but unto us they did 
minister the things, which are now re- 
ported unto you by them that have 
preached the gospel unto you with the 
Holy Ghost sent down from heaven; 
which things the angels desire to look 
into, (i Peter i: 10-12.) 

Knowing this first, that no prophecy 
of the Scripture is of any private inter- 
pretation. 

For the prophecy came not in old 
time by the will of man: but holy men 
of God spake as they were moved by 
the Holy Ghost. (2 Peter i : 20, 21.) 



478 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



If we receive the witness of men, the 
witness of God is greater: for this is 
the witness of God which he has testi- 
fied of his Son. (i John 5:9.) 

Are for All Mankind: 

The secret things belong unto the 
Lord our God: but those things which 
are revealed belong unto us and to our 
children for ever, that we may do all 
the words of this law. (Deuteronomy 
29:29.)^ 

For this commandment which I com- 
mand thee this day, it is not hidden 
from thee, neither is it far off. 

It is not in heaven, that thou should- 
est say, Who shall go up for us to heav- 
en, and bring it unto us, that we may 
hear it, and do it? 

Neither is it beyond the sea, that thou 
shouldest say. Who shall go over the 
sea for us, and bring it unto us, that we 
may hear it, and do it ? 

But the word is very nigh unto thee, 
in thy mouth, and in thy heart, that 
thou mayest do it. (Deuteronomy 30: 
11-14.) 

I write unto you, fathers, because ye 
have known him that is from the begin- 
ning. I write unto you, young men, 
because ye have overcome the wicked 
one. I write unto you, little children, 
because ye have known the Father. 

I have written unto you, fathers, be- 
cause ye have known him that is from 
the beginning. I have written unto you, 
young men, because ye are strong, and 
the word of God abideth in you, and ye 
have overcome the wicked one. ( i John 
2: 13, 14.) 

Eificacious: 

My doctrine shall drop as the rain, 
my speech shall distil as the dew, as the 
small rain upon the tender herb, and as 



the showers upon the grass. (Deuter- 
onomy 22: 2.) 

I will worship toward thy holy tem- 
ple, and praise thy name for thy loving- 
kindness and for thy truth: for thou 
hast magnified thy word above all thy 
name. (Psalm 138: 2.) 

For as the rain cometh down and the 
snow from heaven, and returneth not 
thither, but watereth the earth, and 
maketh it bring forth and bud, that it 
may give seed to the sower, and bread 
to the eater : 

So shall my word be that goeth forth 
out of my mouth; it shall not return 
unto me void, but it shall accomplish 
that which I please, and it shall prosper 
in the thing whereto I sent it. (Isaiah 
55: 10, II.) 

Is not my word like as a fire? saith 
the Lord ; and like a hammer that break- 
eth the rock in pieces? (Jeremiah 23: 
29.) 

For though I made you sorry with a 
letter, I do not repent, though I did re- 
pent; for I perceive that the same epis- 
tle hath made you sorry, though it were 
but for a season. 

That I may not seem as if I would 
terrify you by letters. 

For his letters, say they, are weighty 
and powerful ; but his bodily presence is 
weak, and his speech contemptible. 

Let such a one think this, that, such 
as we are in word by letters when we 
are absent, such will we be also in deed 
when we are present. (2 Corinthians 
7:8-11.) 

And take the helmet of salvation, and 
the sword of the Spirit, which is the 
word of God. (Ephesians 6: 17.) 

For the word of God is quick, and 
powerful, and sharper than any two- 
edged sword, piercing even to the divid- 
ing asunder of soul and spirit, and of 



479 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



the joints and marrow, and is a dis- 
cerner of the thoughts and intents of 
the heart. (Hebrews 4: 12.) 

Permanent and FitlUlled: 

So these things shall be for a statute 
of judgment unto you throughout your 
generations in all your dwellings. 
( Numbers 35 : 29. ) 

And it shall come to pass, when many 
evils and troubles are befallen them, 
that this song shall testify against them 
as a witness; for it shall not be forgot- 
ten out of the mouths of their seed : for 
I know their imagination which they 
go about, even now, before I have 
brought them into the land which I 
sware. (Deuteronomy 31 : 21.) 

The righteousness of thy testimonies 
is everlasting: give me understanding, 
and I shall live. (Psalm 119: 144.) 

Concerning thy testimonies, I have 
known of old that thou hast founded 
them for ever. (Psalm 119: 152.) 

The grass withereth, the flower fad- 
eth : but the word of our God shall stand 
for ever. (Isaiah 40: 8.) 

Think not that I am come to destroy 
the law, or the prophets: I am not come 
to destroy, but to fulfil. 

For verily I say unto you. Till heaven 
and earth pass, one jot or one tittle shall 
in no wise pass from the law, till all be 
fulfilled. (Matthew 5: 17, 18.) 

The law and the prophets were mttil 
John: since that time the kingdom of 
God is preached, and every man press- 
eth into it. 

And it is easier for heaven and earth 
to pass, than one tittle of the law to fall. 
(Luke 16: 16, 17.) 

Heaven and earth shall pass away; 
but my words shall not pass away. 
(Luke 21: 33.) 

And he said unto them, These are the 



words which I spake unto you, while I 
was yet with you, that all things must 
be fvdfilled, which were written in the 
law of Moses, and in the prophets, and 
in the psalms, concerning me. (Luke 
21:44.) 

// he called them, gods, unto whom 
the word of God came, and the Scrip- 
ture cannot be broken. (John 10: 35.) 

But the word of the Lord endureth 
for ever. And this is the word which 
by the gospel is preached unto you. ( i 
Peter i : 25.) 

The Standard of Truth: 

To the law and to the testimony: if 
they speak not according to this word, 
it is because there is no light in them.' 
(Isaiah 8: 20.) 

Then came to Jesus scribes and Phar- 
isees, which were of Jerusalem, saying. 

Why do thy disciples transgress the 
tradition of the elders? for they wash 
not their hands when they eat bread. 

But he answered and said unto them. 
Why do ye also transgress the com- 
mandment of God by your traditionf 
(Matthew 15: 1-3.) 

Howbeit in vain do they zvorship me, 
teaching for doctrines the command- 
ments of men. 

For laying aside the commandment 
of God, ye hold the tradition of men, as 
the washing of pots and cups: and many 
other such like things ye do. 

And he said unto them, Full well ye 
reject the commandment of God, that 
ye may keep your own tradition. 
(Mark 7: 7-9.) 

Making the word of God of none ef- 
fect through your tradition, which ye 
have delivered: and many such like 
things do ye. (Mark 7: 1:3.) 

For had ye believed Moses, ye would 
have believed me: for he wrote of me. 



480 



I 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



writings, 



But if ye believe not his 
how shall ye believe my words? (John 
5: 46, 47-) 

For he mightily convinced the Jews, 
and that publicly, shewing by the Scrip- 
tures that Jesus was Christ. (Acts 18: 
28.) 

Beware lest any man spoil you 
through philosophy and vain deceit, aft- 
er the tradition of men, after the rudi- 
ments of the world, and not after Christ, 
(Colossians 2:8.) 

Hard to Understand: 

But the word of the Lord was unto 
them precept upon precept, precept 
upon precept; line upon line, line upon 
line ; here a little, and there a little ; that 
they might go, and fall backward, and 
be broken, and snared, and taken. 
(Isaiah 28: 13.) 

And account that the longsuffering 
of our Lord is salvation; even as our 
beloved brother Paul also according to 
the wisdom given unto him hath written 
unto you; 

As also in all his epistles, speaking in 
them of these things ; in which are some 
things hard to be understood, which 
they that are unlearned and unstable 
wrest, as they do also the other Scrip- 
tures, unto their own destruction. (2 
Peter 3: 15, 16.) 

Pure. 

The words of the Lord are pure 
words: as silver tried in a furnace of 
earth, purified seven times. (Psalm 
12: 6.) 

Thy word is very pure : therefore thy 
servant loveth it. (Psalm 119: 140.) 

Every word of God is pure: he is a 
shield unto them that put their trust in 
him. (Proverbs 30: 5.) 

Now ye are clean through the zvord 



which I have spoken unto you. (John 

15: 3-) 

Wherefore the law is holy, and the 
commandment holy, and just, and good. 
(Romans 7: 12.) 

Illuminating: 

Thy word is a lamp unto my feet, and 
a light unto my path. (Psalm 119: 
105.) 

For the commandment is a lamp; and 
the law is light ; and reproofs of instruc- 
tion are the way of life. (Proverbs 6: 

23-) 

We have also a more sure word of 
prophecy ; whereunto ye do well that ye 
take heed, as unto a light that shineth 
in a dark place, until the day dawn, and 
the daystar arise in your hearts. (2 
Peter i : 19.) 

Again, a new commandment I write 
unto you, which thing is true in him 
and in you: because the darkness is 
past, and the true light now shineth. 
(i John 2: 8.) 



Full of JFisdom: 

Moreover by them is thy servant 
warned; and in keeping of them there 
is great reward. 

Thou through thy commandments 
hast made me wiser than mine enemies ; 
for they are ever with me. 

I have more understanding than all 
my teachers : for thy testimonies are my 
meditation. 

I understand more than the ancients, 
because I keep thy precepts. (Psalm 
119: 98-100.) 

Through thy precepts I get under- 
standing: therefore I hate every false 
way. (Psalm 119: 104.) 

The entrance of thy words giveth 
light; it giveth understanding unto the 
simple. (Psalm 119: 130.) 



31 



481 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



To know wisdom and instruction; to 
perceive the words of understanding; 

To receive the instruction of wisdom, 
justice, and judgment, and equity; 

To give subtilty to the simple, to 
the young man knowledge and discre- 
tion. (Proverbs i: 2-4.) 

Jesus saith unto them, Have ye un- 
derstood all these things^ They say 
unto him, Yea, Lord. 

Then said he unto them, Therefore 
every scribe which is instructed unto 
the kingdom of heaven, is like unto a 
man that is a householder , which bring- 
eth forth out of his treasure things new 
and old. (Matthew 13: 51, 52.) 

And when he was alone, they that 
were about him with the twelve asked 
of him the parable. 

And he said unto them. Unto you it 
is given to know the mystery of the 
kingdom of God: but unto them that are 
without, all these tilings are done in 
parables: 

That seeing they may see, and not 
perceive; and hearing they may hear, 
and not understand; lest at any time 
they should be converted,- and their sins 
should be forgiven them. (Mark 4: 
10-12.) 

And Jesus answering said unto them. 
Do ye not therefore err, because ye 
know not the Scriptures, neither the 
power of God? (Mark 12: 24.) 

Now all these things happened unto 
them for ensamples : and they are writ- 
ten for our admonition upon whom the 
ends of the world are come. ( i Corin- 
thians 10: II.) 

Whereby, when ye read, ye may un- 
derstand my knowledge in the mystery 
of Christ. (Ephesians 3: 4.) 



Satisfying: 

Neither have I gone back from the 



commandment of his lips; I have es- 
teemed the words of his mouth more 
than my necessary food. (Job 23: 12.) 

More to be desired are they than 
gold, yea, than much fine gold: sweeter 
also than honey and the honeycomb. 
(Psalm 19: 10.) 

My soul breaketh for the longing 
that it hath unto thy judgments at all 
times. (Psalm 119: 20.) 

And I will delight myself in thy com- 
mandments, which I have loved. 

My hands also will I lift up unto thy 
commandments, which I have loved; 
and I will meditate in thy statutes. 
(Psalm 119: 47, 48.) 

The law of thy mouth is better unto 
me than thousands of gold and silver. 
(Psalm 119: 72.) 

Mine eyes fail for thy word, saying. 
When wilt thou comfort me? (Psalm 
119: 82.) 

How sweet are thy words unto my 
taste! yea, sweeter than honey to my , 
mouth. (Psalm 119: 103.) I 

As newborn babes, desire the sincere 
milk of the word, that ye may grow 
thereby. ( i Peter 2:2.) 



i 



Inspire Hope: 

My soul fainteth for thy salvation:' 
but I hope in thy word. (Psalm 119: 
81.) 

I prevented the dawning of the morn- 
ing, and cried: I hoped in thy word. 
(Psalm 119: 147.) , 

For whatsoever things were written I 
aforetime were written for our learn- * 
ing, that we through patience and com- 
fort of the Scriptures might have hope. J 
(Romans 15: 4.) | 

Inspire loy: 

The statutes of the Lord are right, 
rejoicing the heart: the commandment 



482 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



of the Lord is pure, enlightening the 
eyes. (Psalm 19: 8.) 

I have rejoiced in the way of thy 
testimonies, as much as in all riches. 
(Psalm 119: 14.) 

I will delight myself in thy statutes; 
I will not forget thy word. (Psalm 
119: 16.) 

I rejoice at thy word, as one that find- 
eth great spoil. (Psalm 119: 162.) 

And these things write we unto you, 
that your joy may be full. ( i John i : 
4.) 

Comforting and Consoling: 

This is my comfort in my affliction: 
for thy word hath quickened me. 
(Psalm 119: 50.) 

Unless thy law had been my delights, 
I should then have perished in mine 
affliction. 

I will never forget thy precepts: for 
with them thou hast quickened me. 
(Psalm 119: 92, 93,) 

So when they were dismissed, they 
came to Antioch: and when they had 
gathered the multitude together, they 
delivered the epistle : 

Which when they had read, they re- 
joiced for the consolation. (Acts 15: 

30.31-) 

Sanctifying and Saving: 

Concerning the works of men, by the 
word of thy lips I have kept me from 
the paths of the destroyer. (Psalm 

17: 4.) 
Wherewithal shall a young man 

cleanse his way? by taking heed there- 
to according to thy word. (Psalm 
119: 9.) 

But these are written, that ye might 
believe that Jesus is the Christ, the Son 
of God; and that believing ye might 
have life through his name. (John 20: 

3I-) 



For I am not ashamed of the gospel 
of Christ: for it is the power of God 
unto salvation to every one that believ- 
eth; to the Jew first, and also to the 
Greek. (Romans i: 16.) 

So then faith cometh by hearing, and 
hearing by the word of God. (Romans 
10: 17.) 

And that from a child thou hast 
known the holy Scriptures, which are 
able to make thee wise unto salvation 
through faith which is in Christ Jesus. 
(2 Timothy 3:15.) 

Wherefore lay apart all filthiness and 
superfluity of naughtiness, and receive 
with meekness the engrafted word, 
which is able to save your souls. (James 
1 : 21.) 

Ftdl of Instruction: 

And thou shalt teach them diligently 
unto thy children, and shall talk of them 
when thou sittest in thine house, and 
when thou walkest by the way, and 
when thou liest down, and when thou 
risest up. 

And thou shalt bind them for a sign 
upon thine hand, and they shall be as 
frontlets between thine eyes. (Deuter- 
onomy 6:7,8.) 

And they taught in Judah, and had 
the book of the law of the Lord with 
them, and went about throughout all 
the cities of Judah, and taught the peo- 
ple. (2 Chronicles 12: 9.) 

For Ezra had prepared his heart to 
seek the law of the Lord, and to do it, 
and to teach in Israel statutes and judg- 
ments. (Ezra 7: 10.) 

Also Jeshua, and Bani, and Shere- 
biah, Jamin, Akkub, Shabbethai, Hodi- 
jah, Maaseiah, Kelita, Azariah, Joza- 
bad, Hanan, Pelaiah, and the Levites, 
caused the people to understand the 
law : and the people stood in their place. 



483 



SCRIPTURES 



THE COMPREHENSIVE ANALYSIS 



SCRIPTURES 



So they read in the book in the law 
of God distinctly, and gave the sense, 
and caused them to understand the 
reading. (Nehemiah 8: 7, 8.) 

For precept must be upon precept, 
precept upon precept; line upon line, 
line upon line ; here a little, and there a 
little. (Isaiah 28: 10.) 

I came near unto one of them that 
stood by, and asked him the truth of all 
this. So he told me, and made me know 
the interpretation of the things. (Dan- 
iel 7: 16.) 

Then Jesus sent the multitude away, 
and went into the house, and his disci- 
ples came unto him, saying, Declare 
unto us the parable of the tares of the 
field. (Matthew 13: 36.) 

And he called the multitude, and said 
unto them. Hear, and understand. 
(Matthew 15: 10.) 

And he said unto them, Know ye not 
this parable? and hozv then will ye know 
all parables f (Mark 4: 13.) 

And when he had called all the people 
unto him, he said unto them, Hearken 
unto me every one of you, and under- 
stand. (Mark 7: 14.) 

And beginning at Moses and all the 
prophets, he expounded unto them in all 
the Scriptures the things concerning 
himself. (Luke 24: 27.) 

Then opened he their understanding, 
that they might understand the Scrip- 
tures. (Luke 24: 45.) 

And he said, How can I, except some 
man should guide me ? And he desired 
Philip that he would come up and sit 
with him. (Acts 8: 31.) 

And he began to speak boldly in the 
synagogue: whom when Aquila and 
Priscilla had heard, they took him 
unto them, and expounded unto him 
the way of God more perfectly. (Acts 
18:26.) 



A Blessing to Nations. 

Keep therefore and do them; for this 
is your wisdom and your understanding 
in the sight of the nations, which shall 
hear all these statutes, and say. Surely 
this great nation is a wise and under- 
standing people. (Deuteronomy 4:6.) 

And what nation is there so great, 
that hath statutes and judgments so 
righteous as all this law, which I set be- 
fore you this day ? ( Deuteronomy 4:8.) 

He sheweth his word unto Jacob, his 
statutes and his judgments unto Israel. 
(Psalm 147: 9.) 

What advantage then hath the Jew? 
or what profit is there of circumcision ? 

Much every way: chiefly, because 
that unto them were committed the ora- 
cles of God. (Romans 3: i, 2.) 

Scripture Not to Be Altered. 

Ye shall not add unto the word which 
I command you, neither shall ye dimin- 
ish aught from it, that ye may keep the 
commandments of the Lord your God 
which I command you. (Deuteronomy 
4: 2.) 

What thing soever I command you, 
observe to do it; thou shalt not add 
thereto, nor diminish from it. (Deuter- 
onomy 12: 32.) 

Add thou not unto his words, lest he 
reprove thee, and thou be found a liar. 
(Proverbs 30: 6.) 

For I testify unto every man that 
heareth the words of the prophecy of 
this book. If any man shall add unto 
these things, God shall add unto him 
the plagues that are written in this book. 

And if any man shall take away from 
the words of the book of this prophecy, 
God shall take away his part out of the 
book of life, and out of the holy city, 
and from the things which are written 
in this book. (Revelation 22: 18, 19.) 



484 



SEARCHER 



THE COMPREHENSIVE ANALYSIS 



SECRET 



SEARCHER OF HEARTS. (See God.) 

Search'er of Hearts — one of the titles 
and attributes of God. 

References. — i Clironicles 28: 9; 29: 17; 
.Psalm 7:9; Jeremiah 17 : 10. 

SECOND COMING OF CHRIST. (See 
Millennium.) 

SECRET. 

Se'cret — hidden ; concealed ; unseen ; un- 
known. This word is used in the Bible to in- 
dicate several things, the more important of 
which are : things that God keeps from the 
knowledge of man ; things that are gradually 
revealed by Him ; all things, no matter how 
well concealed they are by man, are known to 
God. 

REFERENCES. 
Secret Things Belong to God. 

The secret things belong unto the 
Lord our God: but those things which 
are revealed belong unto us and to our 
children for ever, that we may do all 
the words of this law. (Deuteronomy 
15:8.) 

Hast thou heard the secret of God? 
and dost thou restrain wisdom to thy- 
self? (Job 15: 8.) 

Secrets Revealed by God. 

The secret of the Lord is with them 
that fear him; and he will shew them 
his covenant. (Psalm 25: 14.) 

For the froward is abomination to 
the Lord: but his secret is with the 
righteous. (Proverbs 3: 32.) 

Surely the Lord God will do nothing, 
but he revealeth his secret unto his 
servants the prophets. (Amos 3:7.) 

At that time Jesus answered and said, 
/ thank thee, O Futher, Lord of heaven 
and earth, because thou hast hid these 
things from the wise and prudent, and 
hast revealed them unto babes. (Mat- 
thew II : 25.) 



That it might be fulfilled which was 
spoken by the prophet, saying, I will 
open my mouth in parables ; I will utter 
things which have been kept secret 
from the foundation of the world. 
(Matthew 13: 35.) 

Now to him that is of power to stab- 
lish you according to my gospel, and the 
preaching of Jesus Christ, according to 
the revelation of the mystery, which 
was kept secret since the world began. 

But now is made manifest, and by 
the scriptures of the prophets, accord- 
ing to the commandment of the ever- 
lasting God, made known to all nations 
for the obedience of faith. (Romans 
16: 25, 26.) 

All Secrets Known to God. 

Shall not God search this out ? for he 
knoweth the secrets of the heart. 
(Psalm 44: 21.) 

Thou hast set our iniquities before 
thee, our secret sins in the light of thy 
countenance. ( Psalm 90 : 8. ) 

For God shall bring every work into 
judgment, with every secret thing, 
whether it be good, or whether it be 
evil. (Ecclesiastes 12: 14.) 

That thine alms may be in secret: and 
thy Father which seeth in secret himself 
shall reward thee' openlw (^Matthew 

6:4.) ' 

For there is nothing hid, which shall 
not be manifested; neither was any 
thing kept secret, but that it should 
come abroad. (Mark 4: 22.) 

In the day when God shall judge the 
secrets of men by Jesus Christ accord- 
ing to my gospel. (Romans 2: 16.) 

Some Secrets Not to Be Revealed. 

Debate thy cause with thy neighbour 
himself; and discover not a secret to 
another : 



485 



SELF-DENIAL 



THE COMPREHENSIVE ANALYSIS 



SELF-DENL\L 



Lest he that heareth it put thee to 
shame, and thine infamy turn not away. 
(Proverbs 25: 9, 10.) 

Moreover if thy brother shall tres- 
pass against thee, go and tell him his 
fault between thee and him alone: if he 
shall hear thee, thou hast gained thy 
brother. (Matthew 18: 15.) 

SELF=DENIAL. 

Self-De-ni'al — the act of denying one's 
own self; the act of forbearing to gratify 
one's desires. 

Self-denial is one of the foremost of the 
Christian graces. The Scriptures teach us to 
cultivate it as one of the virtues that lead us 
into the path God would have us tread, and 
we are given as our Great Example the self- 
denial of the Master. Nevertheless, with 
these admonitions and with the model of Jesus 
mankind finds self-denial one of the most diffi- 
cult of the graces to attain, for the reason 
that man is by nature selfish and inclined to 
seek his own pleasure and comfort before giv- 
ing a thought to that of his neighbor. 

REFERENCES. 
General. 

When thou sittest to eat with a ruler, 
consider diHgently what is before thee : 

And put a knife to thy throat, if thou 
be a man given to appetite. 

Be not desirous of his dainties: for 
they are deceitful meat. 

Labour not to be rich: cease from 
thine own wisdom. 

Wilt thou set thine eyes upon that 
which is not? for riches certainly make 
themselves wings; they fly away as an 
eagle toward heaven. (Proverbs 23: 

I-5-) 

But they said, We will drink no 

wine: for Jonadab the son of Rechab 

our father commanded us, saying, Ye 

shall drink no wine, neither ye, nor your 

sons for ever : 

Neither shall ye build house, nor sow 



seed, nor plant vineyard, nor have any: 
but all your days ye shall dwell in tents ; 
that ye may live many days in the land 
where ye be strangers. 

Thus have we obeyed the voice of 
Jonadab the son of Rechab our father 
in all that he hath charged us, to drink 
no wine all our days, we, our wives, our 
sons, nor our daughters ; 

Nor to build houses for us to dwell 
in; neither have we vineyard, nor field, 
nor seed: 

But we have dwelt in tents, and have 
obeyed, and done according to all that 
Jonadab our father commanded us. 
(Jeremiah 35: 6-10.) 

He answereth and saith unto them, 
He that hath two coats, let him impart 
to him that hath none ; and he that hath 
meat, let him do likewise. (Luke 3: 
II.) 

So likewise, whosoever he be of you 
that forsakefh not all that he hath, he 
cannot be my disciple. (Luke 14: 33.) 

And sold their possessions and goods, 
and parted them to all men, as every 
man had need. (Acts 2: 45.) 

Let not sin therefore reign in your 
mortal body, that ye should obey it in 
the lusts thereof. 

Neither yield ye your members as 
instruments of unrighteousness unto 
sin: but yield yourselves unto God, as 
those that are alive from the dead, and 
your members as instruments of right- 
eousness unto God. (Romans 6: 12, 

I3-) 
For if ye live after the flesh, ye shall 

die: but if ye through the Spirit do 

mortify the deeds of the body, ye shall 

live. (Romans 8: 13.) 

For meat destroy not the work of 

God. All things indeed are pure; but 

it is evil for that man who eateth with 

offence. 






486 



SELF-DENIAL 



THE COMPREHENSIVE ANALYSIS 



SELFISHNESS 



It is good neither to eat flesh, nor to 
drink wine, nor any thing whereby thy 
brother stumbleth, or is offended, or is 
made weak. (Romans 14: 20, 21.) 

We then that are strong ought to 
bear the infirmities of the weak, and not 
to please ourselves. 

Let every one of us please his neigh- 
bour for his good to edification. 

For even Christ pleased not himself; 
but, as it is written. The reproaches of 
them that reproached thee fell on me. 
(Romans 15: 1-3.) 

All things are lawful for me, but all 
things are not expedient : all things are 
lawful for me, but all things edify not. 
(i Corinthians 10: 23.) 

Teaching us that, denying ungodli- 
ness and worldly lusts, we should live 
soberly, righteously, and godly, in this 
present world. (Titus 2: 12.) 

Christ's Example of Self=DeniaI. 

For even Christ pleased not himself; 
but, as it is written, The reproaches of 
them that reproached thee fell on me. 
(Romans 15 : 3.) 

But made himself of no reputation, 
and took upon him the form of a serv- 
ant, and was made in the likeness of 
men: 

And being found in fashion as a man, 
he humbled himself, and became obe- 
dient unto death, even the death of the 
cross. (Philippians 2: 7, 8.) 

SeIf=Denial to Be Followed. 

And he that takefh not his cross, and 
followeth after me, is not worthy of me. 
(Matthew 10: 38.) 

Then said Jesus unto his disciples, // 
any man zuill come after me, let him 
deny himself, and take np his cross, and 
follozu me. (Matthew 16: 24.) 



SELF=EXAMINATION. 

Self-Ex-am'i-na'tion — an examination 
into one's own conduct, motives, and state, 
with particular reference to religious matters. 
The Bible teaches constant self-examination 
as a means of attaining the virtues and graces. 

REFERENCES. 

Stand in awe, and sin not : commune 
with your own heart upon your bed, 
and be still. Selah. (Psalm 4:4.) 

Let us search and try our ways, and 
turn again to the Lord. (Lamentations 
3:40.) 

But let a man examine himself, and 
so let him eat of that bread, and drink 
of that cup. ( I Corinthians 11: 28. ) 

Examine yourselves, whether ye be 
in the faith; prove your own selves. 
Know ye not your own selves, how that 
Jesus Christ is in you, except ye be rep- 
robates? (2 Corinthians 13: 5.) 



SELFISHNESS. (See Self-Denial.) 

Self'ish-ness — exclusive regard for one's 
own interest or happiness ; a supreme sort of 
self-love or self-interest \vhich leads its pos- 
sessor to ignore purposely the interests and 
happiness, rights and privileges of others. 
The Bible calls attention to selfishness as a 
very great sin and warns us to beware of it, 
as a lure and snare of the Evil One. 

REFERENCES. 

Yea, they are greedy dogs which can 
never have enough, and they are shep- 
herds that cannot understand: they all 
look to their own way, every one for his 
gain, from his quarter. (Isaiah 56: 
II.) 

We then that are strong ought to 
bear the infirmities of the weak, and 
not to please ourselves. (Romans 15: 

I.) 

Let no man seek his own, but every 



487 



SELP-WILL 



THE COMPREHENSIVE ANALYSIS 



SERVANTS 



man another's wealth, (i Corinthians 
10-: 24.) 

And that he died for all, that they 
which live should not henceforth live 
unto themselves, but unto him which 
died for them, and rose again. (2 
Corinthians 5 : 15.) 

Look not every man on his own 
things, but every man also on the 
things of others. (Philippians 2:4.) 

If ye fulfil the royal law according to 
the scripture, Thou shalt love thy neigh- 
bour as thyself, ye do well. (James 
2:8.) 

SELF=WILL. 

Self-Will — one's own will as opposed to 
that of others ; obstinacy. Another one of the 
sins of self. 

REFERENCES. 

Lift not up your horn on high : speak 
not with a stiff neck. 

For promotion cometh neither from 
the east, nor from the west, nor from 
the south. 

But God is the judge: he putteth 
down one, and setteth up another. 
(Psalm 75: 5-7.) 

But chiefly them that walk after the 
flesh in the lust of uncleanness, and de- 
spise government. Presumptuous are 
they, selfwilled, they are not afraid to 
speak evil of dignities. (2 Peter 2 : 10.) 

SENNACHERIB. 

Sen-nach'e-rib — a noted king of Assyria. 
He ascended the throne about 702 B.C., and 
one of his first achievements was the reduc- 
tion of Babylon and the overthrow of the 
Babylonian empire. Later he transferred his 
attentions to Palestine, and threatened King 
Hezekiah of Judah, whereupon the prophet' 
Isaiah told Hezekiah to have no fear, as the 
Lord would attend to Sennacherib. The re- 
sult was what seems to have been a sudden 



pestilence which carried off 185,000 of the 
Assyrian host in a night. Sennacherib re- 
turned to Assyria, and soon after was mur- 
dered by his sons. 

SERVANTS. 

Serv'ants — ^persons that perform tasks or 
do work for others ; commonly, those who per- 
form menial offices, although by no means 
necessarily so. 

REFERENCES. 

But the seventh day is the sabbath 
of the Lord thy God: in it thou shalt 
not do any work, thou, nor thy son, nor 
thy daughter, thy manservant, nor thy 
maidservant, nor thy cattle, nor thy 
stranger that is within thy gates. ( Ex- 
odus 20: 10.) 

A son honoureth his father, and a 
servant his master: if then I be a fa- 
ther, where is mine honour ? and if I be 
a master, where is my fear? saith the 
Lord of hosts unto you, O priests, that 
despise my name. And ye say. Where- 
in have we despised thy name ? (Mala- 
chi 1:6.) 

Servants, be obedient to them that 
are your masters according to the flesh, 
with fear and trembling, in singleness 
of your heart, as unto Christ; 

Not with eyeservice, as men-pleasers ; 
but as the servants of Christ, doing the 
will of God from the heart. (Ephe- 
sians 6: 5, 6.) 

Servants, obey in all things your 
masters according to the flesh ; not with 
eyeservice, as men-pleasers; but in sin- 
gleness of heart, fearing God: 

And whatsoever ye do, do it heartily, 
as to the Lord, and not unto men ; 

Knowing that of the Lord ye shall 
receive the reward of the inheritance: 
for ye serve the Lord Christ. (Colos- 
slans 3: 22-24,) 

Let as many servants as are under 



488 



SHADRACH 



THE COMPREHENSIVE ANALYSIS 



SHEPHERD 



the yoke count their own masters wor- 
thy of all honour, that the name of God 
and his doctrine be not blasphemed. ( i 
Timothy 6: i.) 

SHADRACH. (See Abednego.) 

Sha'drach — a form of a Chaldee word 
meaning "circuit of the sun." It was the name 
given by the Babylonians to Hannaniah, one 
of the children of Israel in captivity in Baby- 
lon and cast into the fiery furnace, from which 
they Avere divinely protected. 

5HALMANESER. 

Shal'ma-ne'ser — a form of a Syro-Chal- 
dee word meaning "Salman is gracious." 
Shalmaneser was a noted king of Assyria. 
He reigned only a few years, but in that time 
gave the Jews great trouble. While besieging 
Samaria a rebellion broke out in Assyria and 
Shalmaneser was deposed. He, however, car- 
ried the ten tribes of the kingdom of Israel 
away Into captivity. 

SHARON, The Rose of. 

Shar'on — a form of a Hebrew word 
meaning "a plain." Sharon was a most beau- 
tiful tract of country lying between the high 
hills of Judea and Samaria and the Mediter- 
ranean Sea. It was noted for its richness. 
"A rose of Sharon" M'^as a Hebrew figure for 
something that was most beautiful. The title 
has been applied to Christ and His Church. 

SHEBA. 

She'ba. There are a number of persons 
and places In the Bible called Sheba. The 
more important probably Is the Queen of 
Sheba who visited Solomon. The exact loca- 
tion of her kingdom Is lost. Some commen- 
tators think It was in the southern part of 
Arabia. Still others believe It to have been 
in Ethiopia, south of Egypt. 

SHEEP AND SHEPHERD. 

Sheep. We find a number of references 
in the Bible to sheep. They were much used 
by the Jews In the sacrificial age for offerings. 



The comparison of the Church to sheep is an 
easy one to understand by reason of the flock 
nature of both the Church and the animals in 
question and the necessity for a shepherd for 
both. A sheep — or rather a lamb — is also an 
emblem of Christ — "Behold the Lamb of God 
that taketh away the sin of the world" — the 
Jews having been used to the sin-offering of 
a lamb. 

REFERENCES. 
The Church Compared to Sheep. 

O God, why hast thou cast us ofif for 
ever? why doth thine anger smoke 
against the sheep of thy pasture? 
(Psalm 74: I.) 

So we thy people and sheep of thy 
pasture will give thee thanks for ever: 
we will shew forth thy praise to all gen- 
erations. (Psalm 79: 13.) 

For he is our God; and we are the 
people of his pasture, and the sheep of 
his hand. To day if ye will hear his 
voice. (Psalm 95: 7.) 

Know ye that the Lord he is God: 
it is he that hath made us, and not we 
ourselves; we are his people, and the 
sheep of his pasture. (Psalm 100: 3.) 

Son of man, prophesy against the 
shepherds of Israel, prophesy, and say 
unto them. Thus saith the Lord God 
unto the shepherds ; Woe be to the shep- 
herds of Israel that do feed themselves ! 
should not the shepherds feed the 
flocks? (Ezekiel 34: 2.) 

For thus saith the Lord God ; Behold, 
I, even I, will both search my sheep, 
and seek them out. 

As a shepherd seeketh out his flock 
in the day that he is among his sheep 
that are scattered ; so w^ill I seek out my 
sheep, and will deliver them out of all 
places where they have been scattered 
in the cloudy and dark day. 

And I will bring them out from the 
people, and gather them from the coun- 



489 



SHEEP 



THE COMPREHENSIVE ANALYSIS 



SHIBBOLETH 



tries, and will bring them to their own 
land, and feed them upon the mountains 
of Israel by the rivers, and in all the in- 
habited places of the country. 

I will feed them in a good pasture, 
and upon the high mountains of Israel 
shall their fold be: there shall they lie 
in a good fold, and in a fat pasture shall 
they feed upon the mountains of Israel. 

I will feed my flock, and I will cause 
them to lie down, saith the Lord God. 

I will seek that which was lost, and 
bring again that which was driven 
away, and will bind up that which was 
broken, and will strengthen that which 
was sick: but I will destroy the fat and 
the strong; I will feed them with judg- 
ment. (Ezekiel 34: 11-16.) 

But he answered and said, / am not 
sent but unto the lost sheep of the house 
of Israel. (Matthew 15: 24.) 

And before him shall be gathered all 
nations: and he shall separate them one 
from another, as a shepherd divideth 
his sheep from the goats. (Matthew 

25:32.) 

Biit he that entereth in by the door is 
the shepherd of the sheep. 

To him the porter openeth; and the 
sheep hear his voice: and he calleth his 
own sheep by name, and leadeth them 
out. 

And when he putteth forth his own 
sheep, he goeth before them, and the 
sheep follow him: for they know his 
voice. (John 10: 2-4.) 

For ye were as sheep going astray; 
but are now returned unto the Shep- 
herd and Bishop of your souls. (i 
Peter 2: 25.) 

Sheep and Lamb as Emblem of Christ. 

He was oppressed, and he was afflict- 
ed, yet he opened not his mouth : he is 
brought as a lamb to the slaughter, and 



as a sheep before her shearers is dumb, 
so he openeth not his mouth. (Isaiah 

53:7-) 

The next day John seeth Jesus com- 
ing unto him, and saith. Behold the 
Lamb of God, which taketh away the 
sin of the world. (John i : 29.) 

Christ the Good Shepherd. 

He shall feed his flock like a shep- 
herd: he shall gather the lambs with 
his arm, and carry them in his bosom, 
and shall gently lead those that are with 
young. (Isaiah 40: 11.) 

For, lo, I will raise up a shepherd in 
the land, which shall not visit those that 
be cut off, neither shall seek the young 
one, nor heal that that is broken, nor 
feed that that standeth still : but he shall 
eat the flesh of the fat, and tear their 
claws in pieces. (Zechariah 11 : 16.) 

/ am the good shepherd, and know 
my sheep, and am knozvn of mine. 
(John 10: 14.) 

Now the God of peace, that brought 
again from the dead our Lord Jesus, 
that great shepherd of the sheep, 
through the blood of the everlasting 
covenant. (Hebrews 13: 20.) 

For ye were as sheep going astray; 
but are now returned unto the Shep- 
herd and Bishop of your souls, (i 
Peter 2: 25.) 

And when the chief Shepherd shall 
appear, ye shall receive a crown of 
glory that f adeth not away. ( i Peter 
5:4.) 

SHIBBOLETH. 

Shib'bo-leth — a form of a Hebrew word 
meaning "a stream." After Jephthali defeat- 
ed the Ammonites the tribe of Epliraim took 
offense at Jephthah's conduct of the campaign 
and made war. The Ephraimites were defeat- 
ed, and in order to cut them off Jephthah's 
people took possession of the fords of the 



490 



SIDON 



THE COMPREHENSIVE ANALYSIS 



SIMON 



Jordan. They allowed no one to pass un- 
molested unless they could pronounce the word 
shibboleth and give the full phonetic value to 
the first two letters, a thing which the 
Ephraimites, because of a difference in speech, 
could not do, pronouncing the word "sibbo- 
leth." As a result, all that pronounced the 
word in this way were put to death. 
Reference. — Judges 12: 6. 

SIDON. (See Tyre.) 

Si'don — a very ancient city of Phoenicia, 
situated on the shore of the Mediterranean 
Sea. It was a part of the country assigned 
to the tribe of Asher when Canaan was divid- 
ed, but Asher was never able to conquer it, 
and it retained its independence until the 
whole of the country fell into the hands of 
the Eastern conquerors. Sidon was noted for 
the skill of its workmen, especially in textile 
fabrics and in the metals. One of its colonies 
was the city of Tyre, which later overshad- 
owed the mother city in importance and gen- 
erally is named first. 

SILOAM. 

Si-lo'am — a form of a Hebrew word 
meaning "sent." The pool of Siloam is fed 
by subterranean springs, which have been 
flowing for centuries and still continue to flow. 
It is one of the few places mentioned in Scrip- 
ture actually located in these times, espe- 
cially those places in and around Jerusalem. 

SIMEON. 

Sim'e-on — a form of a Hebrew word 
meaning "favorable hearing" or "hearkening." 
Simeon was the name of the second son of 
Jacob and Leah and gave his name to one of 
the twelve tribes. It was never remarkable 
for either its people or its deeds. Simeon was 
also the name of the aged Jew who, when 
Jesus was presented at the Temple, recog- 
nized him as the Messiah and spoke those 
wonderful words we find in Luke 2 : 29-32. 
By some commentators he is supposed to have 
been a famous Pharisee teacher — the father 
of Hillel and the grandfather of Gamaliel ; but 
there is no evidence to warrant such a con- 
clusion. 

Reference. — Luke 2 : 25-35. 



SIMON. 

Si'mon — the same name as Simeon, with 
the same derivations and meaning. We find 
in the Bible a number of persons bearing the 
name of Simon, the more important of whom 
are (i) Simon, the apostle, whom Jesus 
named Peter; (2) Simon surnamed Zelotes 
(the Zealot) ; (3) Simon the son of Mary and 
Cleophas; (4) Simon the leper; (5) Simon 
the Cyrenian; (6) Simon the tanner; (7) 
Simon Magus. 

( 1 ) For history of Simon Peter see article 
on Peter. 

(2) Simon Zelotes was one of the apostles, 
but we know little or nothing about him. By 
some he has been identified with Simon the 
son of Cleophas, but of this there is only 
conjecture. 

(3) Simon the son of Cleophas and Mary 
was a kinsman of Jesus. Tradition says that 
he was crucified in Palestine about A.D. 100. 

(4) Simon the leper seems to have been a 
relative of Lazarus whom Jesus raised from 
the dead. After the event he gave a feast at 
his house. He seems to have been cured of 
the leprosy, else he could not have mixed pub- 
licly with the people. 

(5) Simon the Cyrenian was a man who 
followed Jesus and gave his two sons, Rufus 
and Alexander, to the cause of the Master. 
Probably for this reason the Roman soldiery 
picked him out as a good person to be made 
to carry the Master's cross, by which act he 
is best known to readers of the Bible. After 
the crucifixion he seems to have dwelt in 
Rome, where he was held in high regard by 
Christians. 

(6) Simon the tanner was a resident of 
Joppa, and Paul dwelt in his house for some 
time. He doubtless was a disciple of Paul's. 

(7) Simon Magus was a resident of a city 
of Samaria, who had been practicing incan- 
tations and what was then understood to be 
forms of magic. He doubtless was an adept 
in the art of hoodwinking and fooling the peo- 
ple, much the same as so-called spiritualists 
hoodwink and fool them nowadays. He had 
gained considerable fame, and was regarded 
as having power coming from God. He was 
baptized by Philip, and when he saw Peter 
and John communicating the Holy Ghost by 
the la}ing-on of hands, he sought to buy the 



491 



SIN 



THE COMPREHENSIVE ANALYSIS 



SIN 



power with money and suffered tremendous 
rebuke from Peter. After this he disappears 
from Scripture. 

SIN. (See Confession, Repentance, Redemp- 
tion, etc.) 

Sin — transgression of the divine law, or 
want of conformity to the will of God. 

Theologically, sin is divided into two sorts 
— original sin and actual sin. Original sin 
is that inborn tendency to do wrong things by 
which our nature is disordered and our in- 
clinations made contrary to the law of God. 
This IS the sin transmitted to his posterity by 
Adam by reason of the Fall. Actual sin is 
the direct violation of God's laws and com- 
mands in daily evidence in human life. It 
may be divided as follows : sins of omission 
— ^the leaving undone of things that should be 
done ; sins of commission — the doing of things 
against which there are positive commands 
of God; sins of infirmity — sins committed 
through weakness of the flesh, ignorance, etc. ; 
secret sins — those committed in secret, or 
which we do not see because of spiritual blind- 
ness or prejudice; sins of presumption — sins 
boldly committed and in full knowledge of 
their character and with full knowledge of 
their punishment. The sin known as the un- 
pardonable sin has given much thought to 
theologians and been the subject of much de- 
bate and comment as to its nature. The best 
of opinion identifies it with the sin against 
the Holy Ghost, or the imputation of the 
acts, gifts, and influences of the Holy Ghost 
to Satan. In this connection it might be well 
to say that those M'ho worry lest they have 
committed it may regard their anxiety as 
groundless, since the nature of the sin pre- 
supposes a state of the soul where there is no 
fear of God and no anxiety regarding re- 
pentance and no faith in Jesus Christ. It is 
impossible that svtch a condition can exist in 
the breast of any Christian. 

REFERENCES. 
The Nature of Sin. 

Remember, and forget not, how thou 
provokedst the Lord thy God to wrath 
in the wilderness: from the day that 
thou didst depart out of the land of 



Egypt, until ye came unto this place, 
ye have been rebellious against the 
Lord. (Deuteronomy 9: 7.) 

Whosoever he be that doth rebel 
against thy commandment, and will not 
hearken unto thy words in all that thou 
commandest him, he shall be put to 
death: only be strong and of a good 
courage. (Joshua i: 18.) 

The thought of foolishness is sin : and 
the scorner is an abomination to men. 
( Proverbs 24 : 9. ) 

And he that doubteth is damned if he 
eat, because he eateth not of faith: for 
whatsoever is not of faith is sin. (Ro- 
mans 14: 23.) 

Therefore to him that knoweth to do 
good, and doeth it not, to him it is sin, 
(James 4: 17.) 

Whosoever committeth sin trans- 
gresseth also the law: for sin is the 
transgression of the law. ( i John 3:4.) 

All unrighteousness is sin: and there 
is a sin not unto death. ( i John 5 : 17. ) 

Origin of Sin. 

Now the serpent was more subtile 
than any beast of the field which the 
Lord God had made. And he said unto 
the woman. Yea, hath God said, Ye 
shall not eat of every tree of the gar- 
den? 

And the woman said unto the ser- 
pent, We may eat of the fruit of the 
trees of the garden : 

But of the fruit of the tree which is 
in the midst of the garden, God hath 
said. Ye shall not eat of it, neither shall 
ye touch it, lest ye die. 

And the serpent said unto the wom- 
an. Ye shall not surely die: 

For God doth know that in the day 
ye eat thereof, then your eyes shall be 
opened, and ye shall be as gods, know- 
ing good and evil. 



492 



SIN 



THE COMPREHENSIVE ANALYSIS 



SIN 



And when the woman saw that the 
tree was good for food, and that it was 
pleasant to the eyes, and a tree to be 
desired to make one wise, she took of 
the fruit thereof, and did eat, and gave 
also unto her husband with her ; and he 
did eat. 

And the eyes of them both were 
opened, and they knew that they were 
naked; and they sewed fig leaves to- 
gether, and made themselves aprons. 

And they heard the voice of the Lord 
God walking in the garden in the cool 
of the day : and Adam and his wife hid 
themselves from the presence of the 
Lord God amongst the trees of the gar- 
den. (Genesis 3: 1-8.) 

But those things which proceed out 
of the mouth come forth from the heart ; 
and they defile the man. 

For out of the heart proceed evil 
thoughts, murders, adulteries, fornica- 
tions, thefts, false witness, blasphemies. 
(Matthew 15: 18, 19.) 

Ye are of your father the devil, and 
the lusts of your father ye zuill do. . He 
was a murderer from the beginning, 
and abode not in the truth, because 
there is no truth in him. When he 
speaketh a lie, he speakcfh of his own: 
for he is a liar, and the father of it. 
(John 8: 44.) 

Wherefore, as by one man sin en- 
tered into the world, and death by sin; 
and so death passed upon all men, for 
that all have sinned: 

For until the law sin was in the 
world: but sin is not imputed when 
there is no law. 

Nevertheless death reigned from 
Adam to Moses, even over them that 
had not sinned after the similitude of 
Adam's transgression, who is the fig- 
ure of him that was to come. (Romans 
5: 12-14.) 



He that committeth sin is of the 
devil ; for the devil sinneth from the be- 
ginning. For this purpose the Son of 
God was manifested, that he might de- 
stroy the works of the devil. ( i John 
3:8.) 

Sin's Characteristics. 

Righteousness exalteth a nation: but 
sin is a reproach to any people. ( Prov- 
erbs 14: 34.) 

The way of the wicked is an abomi- 
nation unto the Lord : but he loveth him 
that followeth after righteousness. 
(Proverbs 15: 9.) 

Come now, and let us reason togeth- 
er, saith the Lord : though your sins be 
as scarlet, they shall be as white as 
snow; though they be red like crimson, 
they shall be as wool. (Isaiah i : 18.) 

But your iniquities have separated 
between you and your God, and your 
sins have hid his face from you, that 
he will not hear. 

For your hands are defiled with 
blood, and your fingers with iniquity; 
your lips have spoken lies, your tongue 
hath muttered perverseness. (Isaiah 
59: 2, 3.)^ 

Howbeit, I sent unto you all my serv- 
ants the prophets, rising early and 
sending them, saying. Oh, do not this 
abominable thing that I hate. 

But they hearkened not, nor inclined 
their ear to turn from their wickedness, 
to burn no incense unto other gods. 
(Jeremiah 44: 4, 5.) 

And have no fellowship with the un- 
fruitful works of darkness, but rather 
reprove them. (Ephesians5: 11.) 

But exhort one another daily, while 
it is called To day; lest any of you be 
hardened through the deceitfulness of 
sin. (Hebrews 3: 13.) 

While it is said, To day if ye will hear 



493 



SIN 



THE COMPREHENSIVE ANALYSIS 



SIN 



his voice, harden not your hearts, as in 
the provocation. (Hebrews 3: 15.) 

How much more shall the blood of 
Christ, who through the eternal Spirit 
offered himself without spot to God, 
purge your conscience from dead works 
to serve the living God? (Hebrews 9: 
14.) 

Universality of Sin among Mankind. 

What is man, that he should be 
clean ? and he which is born of a wom- 
an, that he should be righteous? (Job 

15: I4-) 

How then can man be justified with 

God? or how can he be clean that is 

born of a woman? (Job 25: 4.) 

Behold, I was shapen in iniquity ; and 
in sin did my mother conceive me. 
(Psalm 51: 5.) 

What then ? are we better than they ? 
No, in no wise: for we have before 
proved both Jews and Gentiles, that 
they are all under sin ; 

As it is written. There is none right- 
eous, no, not one. (Romans 3: 9, 10.) 

If we say that we have no sin, we de- 
ceive ourselves, and the truth is not in 
us. ( I John 1:8.) 

If we say that we have not sinned, we 
make him a liar, and his word is not 
in us. (i John i : 10.) 

But the scripture hath concluded all 
under sin, that the promise by faith of 
Jesus Christ might be given to them 
that believe. (Galatians 3: 22.) 

Christ Alone Sinless. 

For he hath made him to be sin for 
us, who knew no sin ; that we might be 
made the righteousness of God in him. 
(2 Corinthians 5: 21.) 

For we have not an high priest which 
cannot be touched with the feeling of 



our infirmities; but was in all points 
tempted like as we are, yet without sin. 
(Hebrews 4: 15.) 

For such an high priest became us, 
who is holy, harmless, undefiled, sepa- 
rate from sinners, and made higher 
than the heavens ; 

Who needeth not daily, as those high 
priests, to offer up sacrifice, first for his 
own sins, and then for the people's : for 
this he did once, when he offered up 
himself. (Hebrews 7: 26, 27.) 

And ye know that he was manifested 
to take away our sins ; and in him is no 
sin. (i John 3: 5.) 



I 



Christ's Blood Redeems from Sin. 

The next day John seeth Jesus com 
ing unto him, and saith, Behold the 
Lamb of God, which taketh away the 
sin of the world. (John i : 29.) 

In whom we have redemption j| 
through his blood, the forgiveness of 
sins, according to the riches of his 
grace. (Ephesians 1:7.) 

But if we walk in the light, as he is 
in the light, we have fellowship one 
with another, and the blood of Jesus 
Christ his Son cleanseth us from all sin. 
(i John i: 7.) 

And ye know that he was manifested 
to take away our sins ; and in him is no 
sin. (i John 3:5.) 



i 



I 

Repentance and Confession of Sin. 

For I will declare mine iniquity; I 
will be sorry for my sin. (Psalm 38: 
18.) 

He that covereth his sins shall not 
prosper: but whoso confesseth and for- 
saketh them shall have mercy. (Prov- 
erbs 28: 13.) 

A voice was heard upon the high | 
places, weeping and supplications of the 



494 



SIN 



THE COMPREHENSIVE ANALYSIS 



SIN 



children of Israel: for they have per- 
verted their w^ay, and they have forgot- 
ten the Lord their God, 

Return, ye backsliding children, and 
I will heal your backslidings. Behold, 
v^^e come unto thee, for thou art the 
Lord our God. (Jeremiah 3: 21, 22.) 

If we confess our sins, he is faithful 
and just to forgive us our sins, and to 
cleanse us from all unrighteousness, 
(i John i: 9.) 

The Fight against Sin. 

With Prayer: 

Keep back thy servant also from pre- 
sumptuous sins; let them not have do- 
minion over me : then shall I be upright, 
and I shall be innocent from the great 
transgression. (Psalm 19: 13.) 

I said, I will take heed to my ways, 
that I sin not with my tongue : I will 
keep my mouth with a bridle, while the 
wicked is before me. (Psalm 39: i.) 

Wash me thoroughly from mine iniq- 
uity, and cleanse me from my sin. 

For I acknowledge my transgres- 
sions : and my sin is ever before me. 

Against thee, thee only, have I 
sinned, and done this evil in thy sight: 
that thou mightest be justified when 
thou speakest, and be clear when thou 
judgest. ( Psalm 5 1 : 2-4. ) 

Search me, O God, and know my 
heart : try me, and know my thoughts : 

And see if there be any wicked way 
in me, and lead me in the way everlast- 
ing. (Psalm 139: 23, 24.) 

And forgive us our debts, as zve for- 
give our debtors. 

And lead us not into temptation, but 
deliver us from evil: For thine is the 
kingdom, and the poiver, and the glory, 
for ever. Amen. (Matthew 6: 12, 

I3-) 



With Mortifying the Flesh: 

For if ye live after the flesh, ye shall 
die : but if ye through the Spirit do mor- 
tify the deeds of the body, ye shall live. 
(Romans 8: 13.) 

Mortify therefore your members 
which are upon the earth; fornication, 
uncleanness, inordinate affection, evil 
concupiscence, and covetousness, which 
is idolatry. (Colossians 3: 5.) 

With Striving: 

Ye have not yet resisted unto blood, 
striving against sin. (Hebrews 12: 4.) 

Punishment of Sin. 

But of the tree of the knowledge of 
good and evil, thou shalt not eat of it: 
for in the day that thou eatest thereof 
thou shalt surely die. (Genesis 2: 17.) 

Behold, all souls are mine ; as the soul 
of the father, so also the soul of the son 
is mine: the soul that sinneth, it shall 
die. (Ezekiel 18: 4.) 

For the wages of sin is death ; but the 
gift of God is eternal life through Jesus 
Christ our Lord. (Romans 6: 23.) 

Now the works of the flesh are mani- 
fest, which are these; Adultery, forni- 
cation, uncleanness, lasciviousness, 

Idolatry, witchcraft, hatred, vari- 
ance, emulations, wrath, strife, sedi- 
tions, heresies, 

Envyings, murders, drunkenness, 
revellings, and such like: of the which 
I tell you before, as I have also told 
you in time past, that they which do 
such things shall not inherit the king- 
dom of God. (Galatians 5 : 19-21.) 

For this ye know, that no whore- 
monger, nor unclean person, nor covet- 
ous man, who is an idolater, hath an in- 
heritance in the kingdom of Christ and 
of God. (Ephesians 5:5.) 



495 



SINAI 



THE COMPREHENSIVE ANALYSIS 



SLANDER 



Then when lust hath conceived, it 
bringeth forth sin: and sin, when it is 
finished, bringeth forth death. (James 

i:i5-) 
And there shall in no wise enter into 

it any thing that defileth, neither what- 
soever worketh abomination, or maketh 
a lie : but they which are written in the 
Lamb's book of life. (Revelation 21 : 

27.) 

SINAI. 

Si'nai or Si'na-i — a word of obscure 
origin, given as a name to the mountains and 
desert forming part of the peninsula between 
the gulfs of Suez and Akabah. The region is 
barren, mountainous, and uninviting. Here 
on one of the half dozen great peaks that jut 
toward heaven the Law was delivered to 
Moses. Which one of the peaks it was, how- 
ever, we have no means of knowing. 

SLANDER. 

Slan'der — a false or untruthful report or 
tale maliciously uttered or told with the in- 
tention of doing injury to the peace of mind 
or reputation of another; also the act of tell- 
ing or uttering such things. Slander is a di- 
rect violation of the commandment : "Thou 
shalt not bear false witness against thy neigh- 
bor." It is a deadly sin, since it often ruins 
character and reputation. There will always 
be people who will believe a false report about 
another, and even a rectification of the orig- 
inal report will never reach all who heard it. 
The Bible commands us in no uncertain words 
not to slander our fellows. 

REFERENCES. 

Warnings against Slander. 

Thou shalt not bear false witness 
against thy neighbour. (Exodus 20: 
16.) 

Thou shalt not raise a false report: 
put not thine hand with the wicked to 
be an unrighteous witness. (Exodus 
23: I.) 



Keep thy tongue from evil, and thy 
lips from speaking guile. (Psalm 34: 

I3-) 
Thou sittest and speakest against thy 

brother; thou slanderest thine own 
mother's son. 

These things hast thou done, and I 
kept silence ; thou thoughtest that I was 
altogether such a one as thyself: but I 
will reprove thee, and set them in or- 
der before thine eyes. (Psalm 50: 20, 

21.) 

Whoso privily slandereth his neigh- 
bour, him will I cut off: him that hath 
a high look and a proud heart will I 
not suffer. (Psalm loi : 5.) 

He that hideth hatred with lying lips, 
and he that uttereth a slander, is a fool. 
(Proverbs 10: 18.) 

Take ye heed every one of his neigh- 
bour, and trust ye not in any brother: 
for every brother will utterly supplant, 
and every neighbour will walk with 
slanders. (Jeremiah 9: 4.) 

Let all bitterness, and wrath, and an- 
ger, and clamour, and evil speaking, be 
put away from you, with all malice. 
( Ephesians 4 : 31.) 

Even so must their wives be grave, 
not slanderers, sober, faithful in all 
things. ( I Timothy 3 : 11.) 

Effects of and Conduct Under Slander. 

He that covereth a transgression 
seeketh love; but he that repeateth a 
matter separateth very friends. (Prov- 
erbs 17: 9.) 

Where no wood is, there the fire go- 
eth out: so where there is no talebear^ 
er, the strife ceaseth. 

As coals are to burning coals, and 
wood to fire; so is a contentious man 
to kindle strife. 

The words of a talebearer are as 
wounds, and they go down into the in- 



496 



SLOTHFULNESS 



THE COMPREHENSIVE ANALYSIS 



SOLOMON 



nermost parts of the belly. (Proverbs 
26: 20-22.) 

Blessed are ye, when men shall revile 
yon, and persecute you, and shall say 
all manner of evil against you falsely, 
for my sake. 

Rejoice, and be exceeding glad: for 
great is your rezvard in heaven: for so 
persecuted they the prophets zvhich 
were before you. (Matthew 5:11, 12.) 

And labour, v/orking with our own 
hands: being reviled, we bless; being 
persecuted, we suffer it : 

Being defamed, we intreat: we are 
made as the filth of the world, and are 
the oft"scouring of all things unto this 
day. (i Corinthians 4 : 12, 13.) 

SLOTHFULNESS. (See Diligence.) 

Sloth'ful-ness — the state or quality of 
being indolent, inactive, lazy, without dili- 
gence. Slothfulness is a sin we are warned 
against in the Bible. 

References. — See references under Dili- 
gence. 

SOBRIETY. (See Drunkards, Temperance, 

etc.) 

So-bri'e-ty — the state or quality of being 
sober. Sobriety means many other things be- 
sides soberness with relation to the use of 
strong drink. It means temperance of thought 
and action, calmness, seriousness, gravity, 
habitual freedom from overmuch enthusiasm, 
etc. 

REFERENCES. 

For I say, through the grace given 
unto me, to every man that is among 
you, not to think of himself more high- 
ly than he ought to think; but to think 
soberly, according as God hath dealt to 
every man the measure of faith. (Ro- 
mans 12 : 3.) 

Therefore let us not sleep, as do oth- 
ers ; but let us watch and be sober. ( i 
Thessalonians ^: 6.) 



In like manner also, that women 
adorn themselves in modest apparel, 
with shamefacedness and sobriety ; not 
with broided hair, or gold, or pearls, or 
costly array, (i Timothy 2:9.) 

But a lover of hospitality, a lover of 
good men, sober, just, holy, temperate. 
(Titus 1:8.) 

Teaching us that, denying ungodli- 
ness and worldly lusts, we should live 
soberly, righteously, and godly, in this 
present world. (Titus 2: 12.) 

^^'herefore gird up the loins of your 
mind, be sober, and hope to the end for 
the grace that is to be brought unto you 
at the revelation of Jesus Christ, (i 
Peter i : 13.) 

But the end of all things is at hand: 
be ye therefore sober, and watch unto 
prayer, (i Peter 4:7.) 

Be sober, be vigilant; because your 
adversary the devil, as a roaring lion, 
walketh about, seeking whom he may 
devour. ( i Peter 5:8.) 

SODOM AND GOMORRAH. 

Sod'om and Go-mor'rah — two of the fa- 
mous (or infamous) cities of the plain, de- 
stroyed by God with fire because of their wick- 
edness, the only persons escaping being the 
family of Lot, even his wife meeting death 
for looking back upon the perishing cities. 
The two cities were located in what is known 
as the vale of Siddim, in the upper end of the 
Jordan valley. There are absolutely no traces 
of the towns, not even ruins being left. 

References. — Genesis 13, 18, and 19. 

SOLOMON. (See Bath-sheba, David, Judah, 
Jews, Temple, etc.) 

Sol'o-mox — a form of a Hebrew word 
m.eaning "the pacific" or "the peaceful." The 
name of Solomon is one of the most familiar 
of all Old Testament names to the Bible read- 
er and student, standing as it does for the 
height of kingly wisdom and as a symbol of 
the Hebrew nation at its greatest. Solomon 



32 



497 



SOLOMON 



THE COMPREHENSIVE ANALYSIS 



SOLOMON 



was the youngest son of David and Bath- 
sheba. He was born about 1035 o^" 1^34 B.C. 
He was given a thorough education under 
Nathan the prophet, who named him Jedidiah, 
or "the loved of Jehovah." He became re- 
garded as the heir to the throne only after the 
revolt of Absalom. This event and its tragic 
ending resulted in the anointing of Solomon 
and his solemn acknowledgment as king 
(about the year 1015 B.C.). Soon after this, 
David died and Solomon had trouble with 
another brother, Adonijah, which ended in the 
execution of the latter. 

At this period began Solomon's real career. 
Vast wealth had been left to him by David, 
and Solomon added to this in immense ways 
by trade. By this means the Hebrews came 
into contact with nations far and near and 
greatly increased the national prestige. Care- 
ful in administration also, Solomon strongly 
fortified many of the principal Israelite cities, 
and also set to work to erect huge and mag- 
nificent buildings. The greatest work of this 
sort was the construction of the Temple. It 
is said that at one time he had no less than 
153,000 slaves working upon his structures. 
In this he imitated the example of the Egyp- 
tian pharaohs. 

The deaths of Nathan and Zadok, who had 
been his father's earnest and wise counsellors, 
brought about a change in Solomon. Polyg- 
amy having been tolerated for a number of 
generations, it is no wonder that a man of 
Solomon's wealth desired many wives. We 
are told that in his harem at one time there 
were no less than 700 wives and 300 concu- 
bines, or secondary wives. They were gath- 
ered from all nations and all shades of re- 
ligious faith. Many of them were utterly 
pagan, and to please them Solomon permitted 
the erection of shrines and temples of their 
faith in which they could worship. Thus 
there crept into Israel the very worst phases 
of idolatry and the causes for the future 
break-up of the nation. 

It must not be imagined that Solomon was 
given to loitering away his life in his harem. 
On the other hand, he must have been a most 
energetic and busy man. We are assured that 
he constantly gave judgment to his people and 
we know that his building operations must 
have consumed much of his time in thought 



and planning, while the administration of his 
trade relations must have been no small task. 
He also found time to do a great deal of lit- 
erary work. We are told that the Song of 
Solomon (or Canticles), the book of Prov- 
erbs, and the book known as Ecclesiastes came 
from his pen. 

Toward the end of his life troubles began 
to appear through powerful factions, and en- 
emies raised up both within and without the 
nation. After his death, which occurred about 
the year 920 B.C., the kingdom split into the 
dual monarchies of Israel and Judah. 

Solomon's character has never been prop- 
erly estimated, for the reason that it is so 
complex as it is given to us that we have no 
means of arriving at the true nature of the 
man. He was a wise administrator of his own 
affairs ; but he seems to have lacked the wis- 
dom to leave a compact and united kingdom 
behind him. He was a great builder, but a 
vast amount of it was built for his own glory 
or pleasure. He built up a huge magnificence 
to God in the shape of the Temple, and yet 
worshiped heathen gods of all sorts for the 
pleasure of his womankind. He glorified the 
throne at the cost of his nation and left to his 
heir only an empty shell of richness and splen- 
dor that collapsed when the pressure of trou- 
ble came. He uttered words of deepest wis- 
dom, but he was utterly unable — to use a very 
homely but very descriptive phrase — to prac- 
tice what he preached. 

REFERENCES. 
Choice of Solomon as King. 

Wherefore Nathan spake unto Bath- 
sheba the mother of Solomon, saymg, 
Hast thou not heard that Adonijah the 
son of Haggith doth reign, and David 
our lord knoweth it not ? 

Now therefore come, let me, I pray 
thee, give thee counsel, that thou may- 
est save thine own life, and the life of 
thy son Solomon, 

Go and get thee in unto king David, 
and say unto him, Didst not thou, my 
lord, O king, swear unto thine hand- 
maid, saying, Assuredly Solomon thy 



498 



SOLOMON 



THE COMPREHENSIVE ANALYSIS 



SOLOMON 



son shall reign after me, and he shall sit 
upon my throne ? why then doth Adoni- 
jah reign? 

Behold, while thou yet talkest there 
with the king, I also will come in after 
thee, and confirm thy words. ( i Kings 
i: 11-14.) 

And the king sware, and said, As the 
Lord liveth, that hath redeemed my soul 
out of all distress, 

Even as I sware unto thee by the Lord 
God of Israel, saying. Assuredly Solo- 
mon thy son shall reign after me, and 
he shall sit upon my throne in my 
stead; even so will I certainly do this 
day. 

Then Bath-sheba bowed with her 
face to the earth, and did reverence to 
the king, and said. Let my lord king 
David live for ever. 

And king David said, Call me Zadok 
the priest, and Nathan the prophet, and 
Benaiah the son of Jehoiada. And they 
came before the king. 

The king also said unto them, Take 
with you the servants of your lord, and 
cause Solomon my son to ride upon 
mine own mule, and bring him down to 
Gihon : 

And let Zadok the priest and Nathan 
the prophet anoint him there king over 
Israel: and blow ye with the trumpet, 
and say, God save king Solomon, (i 
Kings i: 29-34.) 

Solomon Asks God for Wisdom. 

In Gibeon the Lord appeared to Sol- 
omon in a dream by night: and God 
said. Ask what I shall give thee. 

And Solomon said. Thou hast shewed 
unto thy servant David my father great 
mercy, according as he walked before 
thee in truth, and in righteousness, and 
in uprightness of heart with thee; and 
thou hast kept for him this great kind- 



ness, that thou hast given him a son to 
sit on his throne, as it is this day. 

And now, O Lord my God, thou hast 
made thy servant king instead of David 
my father: and I am but a little child: 
I know now how to go out or come in. 

And thy servant is in the midst of thy 
people which thou hast chosen, a great 
people, that cannot be numbered nor 
counted for multitude. 

Give therefore thy servant an under- 
standing heart to judge thy people, that 
I may discern between good and bad: 
for who is able to judge this thy so great 
a people ? 

And the speech pleased the Lord, that 
Solomon had asked this thing. 

And God said unto him. Because 
thou hast asked this thing, and hast not 
asked for thyself long life ; neither hast 
asked riches for thyself, nor hast asked 
the life of thine enemies ; but hast asked 
for thyself understanding to discern 
judgment ; 

Behold, I have done according to thy 
word: lo, I have given thee a wise and 
an understanding heart; so that there 
was none like thee before thee, neither 
after thee shall any arise like unto thee. 

And I have also given thee that 
which thou hast not asked, both riches, 
and honour: so that there shall not be 
any among the kings like unto thee all 
thy days. 

Builds the Temple. 

And it came to pass in the four hun- 
dred and eightieth year after the chil- 
dren of Israel were come out of the land 
of Egypt, in the fourth year of Solo- 
mon's reign over Israel, in the month 
Zif, which is the second month, that he 
began to build the house of the Lord. 
( I Kings 6:1.) 

In the fourth year was the founda- 



499 



SOLOMON 



THE COMPREHENSIVE ANALYSIS 



SOLOMON 



tion of the house of the Lord laid, in 
the month Zif : 

And in the eleventh year, in the 
month Bui, which is the eighth month, 
was the house finished throughout all 
the parts thereof, and according to all 
the fashion of it. So was he seven years 
in building it. (i Kings 6: 37, 38.) 

God Warns Solomon. 

And it came to pass, when Solomon 
had finished the building of the house 
of the Lord, and the king's house, and 
all Solomon's desire which he was 
pleased to do, 

That the Lord appeared to Solomon 
the second time, as he had appeared 
unto him at Gibeon. 

And the Lord said unto him, I have 
heard thy prayer and thy supplication, 
that thou hast made before me: I have 
hallowed this house, which thou hast 
built, to put my name there for ever; 
and mine eyes and mine heart shall be 
there perpetually. 

And if thou wilt walk before me, as 
David thy father walked, in integrity of 
heart, and in uprightness, to do accord- 
ing to all that I have commanded thee, 
and wilt keep my statutes and my judg- 
ments : 

Then I will establish the throne of 
thy kingdom upon Israel for ever, as I 
promised to David thy father, saying, 
There shall not fail thee a man upon the 
throne of Israel. 

But if ye shall at all turn from fol- 
lowing me, ye or your children, and will 
not keep my commandments and my 
statutes which I have set before you, 
but go and serve other gods, and wor- 
ship them: 

Then will I cut ofif Israel out of the 
land which I have given them; and this 
house, which I have hallowed for my 



name, will I cast out of my sight; and 
Israel shall be a proverb and a byword 
among all people: 

And at this house, which is high, ev- 
ery one that passeth by it shall be aston- 
ished, and shall hiss ; and they shall say, 
Why hath the Lord done thus unto this 
land, and to this house ? 

And they shall answer, Because they 
forsook the Lord their God, who 
brought forth their fathers out of the 
land of Egypt, and have taken hold 
upon other gods, and have worshipped 
them, and served them: therefore hath 
the Lord brought upon them all this 
evil, (i Kings 9: 1-9.) 

Solomon's Sins and Death. 

But king Solomon loved many 
strange women, together with the 
daughter of Pharaoh, women of the 
Moabites, Ammonites, Edomites, Zido- 
nians, and Hittites ; 

Of the nations concerning which the 
Lord said unto the children of Israel, 
Ye shall not go in to them, neither shall 
they come in unto you: for surely they 
will turn away your heart after their 
gods: Solomon clave unto these in 
love. 

And he had seven hundred wives, 
princesses, and three hundred concu- 
bines: and his wives turned away his 
heart. 

For it came to pass, when Solomon 
was old, that his wives turned away his 
heart after other gods: and his heart 
was not perfect with the Lord his 
God, as was the heart of David his fa- 
ther. 

For Solomon went after Ashtoreth 
the goddess of the Zidonians, and after 
Milcom the abomination of the Am- 
monites. 

And Solomon did evil in the sight of 



500 



SOLOMON 



THE COMPREHENSIVE ANALYSIS 



SORROW 



the Lord, and went not fully after the 
Lord, as did David his father. 

Then did Solomon build a high place 
for Chemosh, the abomination of Moab, 
in the hill that is before Jerusalem, and 
for Molech, the abomination of the 
children of Amnion. 

And likewise did he for all his strange 
wives, which burnt incense and sacri- 
ficed unto their gods. 

And the Lord was angry with Sol- 
omon, because his heart was turned 
from the Lord God of Israel, which had 
appeared unto him twice. 

And had commanded him concerning 
this thing, that he should not go after 
other gods : but he kept not that which 
the Lord commanded. 

Wherefore the Lord said unto Solo- 
mon, Forasmuch as this is done of thee, 
and thou hast not kept my covenant and 
my statutes, which I have commanded 
thee, I will surely rend the kingdom 
from thee, and will give it to thy serv- 
ant. 

Notwithstanding, in thy days I will 
not do it for David thy father's sake: 
but I will rend it out of the hand of thy 
son. 

Howbeit I will not rend away all the 
kingdom; but will give one tribe to thy 
son for David my servant's sake, and 
for Jerusalem's sake which I have cho- 
sen, (i Kings II : 1-13.) 

And the rest of the acts of Solomon, 
and all that he did, and his wisdom, are 
they not written in the book of the acts 
of Solomon? 

And the time that Solomon reigned 
in Jerusalem over all Israel was forty 
years. 

And Solomon slept with his fathers, 
and was buried in the city of David his 
father: and Rehoboam his son reigned 
in his stead, (i Kings 11 : 41-43.) 



SON OF GOD. (See Christ, Jesus.) 

Son of God — one of the titles of Jesus 
Christ, expressing His eternal relationship 
with God the Father. 

References. — See references under Christ 
and Jesus. 

SON OF MAN. (See Christ, Jesus.) 

Son of Man — one of the titles of Jesus 
Christ, assumed by Him to show the human 
side of His nature as well as His humiliation. 

References. — See references under Christ 
and Jesus. 

SORROW. (See Affliction, Repentance.) 

Sor'row — grief, sadness ; pain of mind at 
the loss or absence or failure of something or 
some one ; unhappiness ; mourning. 

REFERENCES. 
Godly Sorrow. 

For godly sorrow worketh repent- 
ance to salvation not to be repented of : 
but the sorrow of the world worketh 
death. (2 Corinthians 7: 10.) 

Earthly Sorrow. 

And he said, My son shall not go 
down with you ; for his brother is dead, 
and he is left alone: if mischief befall 
him by the way in the which ye go, then 
shall ye bring down my gray hairs with 
sorrow to the grave. (Genesis 42 : 38.) 

Mine eye also is dim by reason of sor- 
row, and all my members are as a shad- 
ow. (Job 17: 7.) 

How long shall I take counsel in my 
soul, having sorrow in my heart daily? 
how long shall mine enemy be exalted 
over me? (Psalm 13: 2.) 

The days of our years are threescore 
years and ten; and if by reason of 
strength they be fourscore years, yet 
is their strength labour and sorrow ; for 
it is soon cut ofif, and we. fly away. 
(Psalm 90: 10.) 



50' 



SOUL 



THE COMPREHENSIVE ANALYSIS 



STEADFASTNESS 



And the ransomed of the Lord shall 
return, and come to Zion with songs 
and everlasting joy upon their heads: 
they shall obtain joy and gladness, and 
sorrow and sighing shall flee away. 
(Isaiah 35: 10.) 

And when he rose up from prayer, 
and was come to his disciples, he found 
them sleeping for sorrow. (Luke 22: 

45-) 

That I have great heaviness and con- 
tinual sorrow in my heart. (Romans 
9: 2.) 

But I would not have you to be ig- 
norant, brethren, concerning them 
which are asleep, that ye sorrow not, 
even as others which have no hope. ( i 
Thessalonians 4: 13.) 

SOUL. (See Spirit.) 

Soul — the spiritual and immortal part of 
man. Philosophers for centuries have given 
thought to what constitutes the soul of man 
and where is the seat of it. Never has a defi- 
nite and concrete answer been given more 
than that the soul is that part of man which 
raises him above the level of the beast — the 
divine breath breathed into man at his crea- 
tion, the vital, active principle which per- 
ceives, remembers, reasons, loves, hopes, fears, 
aspires, and believes in its immortality. In 
other words, it is a part of God given to man 
along with the likeness of his image. There- 
fore it is immortal. The human body, being 
only a likeness, is perishable. It is impossi- 
ble to give its seat. Some have said the heart, 
but the heart is simply a pump built of mus- 
cles. With more reason, others have said the 
brain, and yet in the case of persons insane 
it would be ridiculous to believe the soul has 
become warped or twisted or upset or in de- 
cay by reason of disease of the mass of nerve 
matter we call the brain. The Chinese phi- 
losophers contend that the stomach is the true 
living-place of the soul, and yet we know that 
the stomach is nothing but a huge cavernous 
muscle, with juices, glands, and machinery 
for the digestion of food; in other words, the 



furnace of ,he human engine. It would be 
far better to believe that the soul permeates 
every fiber and organ of the body — a princi- 
ple or an essence rather than a palpable thing. 

SPIRIT. 

Spir'it — a word meaning about the same 
thing as soul and with little or no distinction 
as to attributes. It also has a few other mean- 
ings, such as nature, quality, or the expression 
of a high or low degree of temperament. 

SPIRIT, THE HOLY. (See God, Holy 
Ghost, Trinity.) 

Spir'it^ The Ho'ly — another name for 
the Holy Ghost, the third person of the Trin- 
ity. 

References. — See articles on God, Holy 
Ghost, and Trinity. 

STEADFASTNESS. (See Faith.) 

Stead'fast-ness (written in many Bibles] 
"stedfastness") — the quality or state of being 
steadfast ; firmness ; constancy ; resolution in 
a good cause ; fixedness of purpose. 

The Bible contains many exhortations to 
steadfastness, which it holds up as a bright 
jewel of the Christian crown. The Book also 
gives us many instances of the virtue, while 
history reveals in a thousand different ways 
the splendid quality of the grace ; as, for in- 
stance, the steadfastness of the apostles, the 
stead fg,stness with which the Christian mar- 
tyrs met death in the Roman arena or in the 
other persecutions that have beset the Church 



REFERENCES. 
The Steadfastness of the Apostles. 

And they continued stedfastly in the 
apostles' doctrine and fellowship, and 
in breaking of bread, and in prayers. 
(Acts 2: 42.) 

For though I be absent in the flesh, 
yet am I with you in the spirit, joying 
and beholding your order, and the sted- 
fastness of your faith in Christ. (Co- 
lossians 2:5.) 



502 



STEALING 



THE COMPREHENSIVE ANALYSIS 



STEALING 



Steadfastness Urged. 

Thou shalt fear the Lord thy God; 
him shalt thou serve, and to him shalt 
thou cleave, and swear by his name. 
(Deuteronomy lo: 20.) 

For then shalt thou lift up thy face 
without spot; yea, thou shalt be stead- 
fast, and shalt not fear. (Job 11 : 15.) 

Therefore, my beloved brethren, be 
ye stedf ast, unmoveable, always abound- 
ing in the work of the Lord, foras- 
much as ye know that your labour is 
not in vain in the Lord. ( i Corinthians 

15:58.) 

Prove all things ; hold fast that which 
is good, (i Thessalonians 5: 21.) 

For we are made partakers of Christ, 
if we hold the beginning of our confi- 
dence stedf ast unto the end. (Hebrews 

3: H-) 

Seeing then that we have a great 

high priest, that is passed into the heav- 
ens, Jesus the Son of God, let us hold 
fast our profession. (Hebrews 4: 14.) 

Let us hold fast the profession of our 
faith without wavering; (for he is 
faithful that promised;) 

And let us consider one another to 
provoke unto love and to good works. 
(Hebrews 10: 2'}^, 24.) 

Whom resist stedfast in the faith, 
knowing that the same afflictions are 
accomplished in your brethren that are 
in the world. ( i Peter 5:9.) 

Ye therefore, beloved, seeing ye 
know these things before, beware lest 
ye also, being led away with the error 
of the wicked, fall from your own sted- 
fastness. (2 Peter 3: 17.) 



STEALING. (See Thief.) 

Steal'ing — the act of committing a theft; 
taking without the consent or knowledge 
the property of some other person. SteaHng 



is one of the chief sins. As such it is given 
a place in the Ten Commandments, and the 
words of the Law admit of no extenuation or 
prevarication. They simply say : "Thou shalt 
not steal," which covers the ground amply. 
The Bible also shows the evil and trouble 
that befalls the thief and his final doom, un- 
less repentant. 

REFERENCES. 

Commands, Exhortations, etc. 

Thou shalt not steal. (Exodus 20: 

I5-) 
And he that stealeth a man, and sell- 

eth him, or if he be found in his hand, 
he shall surely be put to death. (Exo- 
dus 21 : 16.) 

Ye shall not steal, neither deal false- 
ly, neither lie one to another. Leviti- 
cus 19: II.) 

If a man be found stealing any of his 
brethren of the children of Israel, and 
maketh merchandise of him, or selleth 
him; then that thief shall die; and thou 
shalt put evil away from among you. 
(Deuteronomy 24: 7.) 

I will bring it forth, saith the Lord 
of hosts, and it shall enter into the house 
of the thief, and into the house of him 
that sweareth falsely by my name: and 
it shall remain in the midst of his house, 
and shall consume it with the timber 
thereof and the stones thereof. (Zech- 
ariah 5:4.) 

He saith unto him. Which? Jesus 
said, Thou shalt do no murder, Thou 
shalt not commit adultery, Thou shalt 
not steal, Thou shalt not hear false wit- 
ness. (Matthew 19: 18.) 

And he said, That which cometh out 
of the man, that defileth the man. 

For from zvithin, out of the heart of 
men, proceed evil thoughts, adidteries, 
fornications, murders. 

Thefts, covetousness, wickedness, de- 



503 



STEPHEN 



THE COMPREHENSIVE ANALYSIS 



STRIFE 



cett, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness: 

All these evil things come from with- 
in, and defile the man. (Mark 7: 20- 

23-) 

Let him that stole steal no more : but 

rather let him labour, working with his 
hands the thing which is good, that he 
may have to give to him that needeth. 
(Ephesians 4: 28.) 

But let none of you suffer as a mur- 
derer, or as a thief, or as an evildoer, 
or as a busybody in other men's mat- 
ters, (i Peter 4: 15.) 

STEPHEN. 

Ste'phen (pronounced as though spelled 
Steven) — a form of a Greek word meaning ''a 
crown" or "crowned." Stephen was one of 
the original seven deacons of the Apostolic 
Church, and became the first martyr to the 
cause of Christ. There seems to be no doubt 
that he was of Greek birth or descent — in oth- 
er words, a Jew born out of Palestine, or with 
one or the other of his parents a Greek. The 
Scriptures distinguish him as a man full of 
faith and the Holy Ghost. His zeal in teach- 
ing and preaching brought down upon him 
the rage and enmity of the intolerant Jews 
who would not accept the Christian faith. 
He was brought to trial before the Sanhedrin 
and, of course, convicted. His defense before 
that body (Acts 7) is one of the most eloquent 
and masterly expositions of the faith in Scrip- 
ture. The Jews were so enraged against him 
that they did not wait for the consent of the 
Roman governor to the sentence of death 
they passed, but took Stephen out and stoned 
his life away. In his last minute he showed 
the sublime nature of his faith in his cry: 
"Lord, lay not this sin to their charge." The 
Roman governor was so angry at the Jews 
for not submitting the case to him for his ap- 
proval or disapproval that he deposed Annas, 
the high-priest who presided at Stephen's 
trial. 

References. — Acts 6 and 7. 



STRANGERS. (See Hospitality.) 



STRIFE. 

Strife — exertion or contention for supe- 
riority ; altercation ; contentiousness ; quarrel- 
ing ; fighting. 

The Christian faith, the Christian breast, 
and the Christian Church are no places for 
strife. The whole trend of Christ's teachings 
was against contention and quarreling. Not 
only did He teach the fallacy and sin of strife, 
but His apostles and disciples were careful to 
call the particular attention of the flock to His 
commands and wishes on the subject. The 
New Testament is full of exhortations to avoid 
strife. 

REFERENCES. 

Exhortations against Strife. 

Strive not with a man without cause, 
if he have done thee no harm. (Prov- 
erbs 3 : 30. ) 

The beginning of strife is as when 
one letteth out water: therefore leave 
off contention, before it be meddled 
with. (Proverbs 17: 14.) 

Go not forth hastily to strive, lest 
thou know not what to do in the end 
thereof, when thy neighbour hath put 
thee to shame. (Proverbs 25: 8.) 

He tliat passeth by, and meddleth 
with strife belonging not to him, is like 
one that taketh a dog by the ears. 
(Proverbs 26: 17.) 

Let us walk honestly, as in the day; 
not in rioting and drunkenness, not in 
chambering and wantonness, not in 
strife and envying. (Romans 13: 13.) 

For ye are yet carnal: for whereas 
there is among you envying, and strife, 
and divisions, are ye not carnal, and 
walk as men? (i Corinthians 3:3.) 

Now the works of the flesh are mani- 
fest, which are these; Adultery, forni- 
cation, uncleanness, lasciviousness, 

Idolatry, witchcraft, hatred, vari- 
ance, emulations, Avrath, strife, sedi- 
tions, heresies, 

Envyings, murders, drunkenness, 



504 



STRIFE 



THE COMPREHENSIVE ANALYSIS 



STRIFE 



revellings, and such like: of the which 
I tell you before, as I have also told you 
in time past, that they which do such 
things shall not inherit the kingdom of 
God. (Galatians 5: 19-21.) 

Let nothing be done through strife 
or vainglory; but in lowliness of mind 
let each esteem other better than them- 
selves. (Philippians 2:3.) 

Do all things without murmurings 
and disputings. (Philippians 2: 14.) 

But foolish and unlearned questions 
avoid, knowing that they do gender 
strifes. (2 Timothy 2: 23.) 

But avoid foolish questions, and 
genealogies, and contentions, and striv- 
ings about the law; for they are un- 
profitable and vain. (Titus 3:9.) 

But if 3^e have bitter envying and 
strife in your hearts, glory not, and lie 
not against the truth. (James 3: 14.) 

The Origin of Strife. 

Hatred stirreth up strifes: but love 
covereth all sins. (Proverbs 10: 12.) 

Only by pride cometh contention : but 
with the well advised is wisdom. 
(Proverbs 13: 10.) 

A wrathful man stirreth up strife: 
but he that is slow to anger appeaseth 
strife. (Proverbs 15: 18.) 

A f roward man soweth strife : and a 
whisperer separateth chief friends. 
(Proverbs 16: 28.) 

Cast out the scorner, and contention 
shall go out; yea, strife and reproach 
shall cease. (Proverbs 22: 10.) 

Where no wood is, there the fire go- 
eth out : so where there is no talebearer, 
the strife ceaseth. (Proverbs 26: 20.) 

He that is of a proud heart stirreth 
up strife: but he that putteth his trust 
in the Lord shall be made fat. (Prov- 
erbs 28: 25.) 

Surely the churning of milk bringeth 



forth butter, and the wringing of the 
nose bringeth forth blood: so the for- 
cing of wrath bringeth forth strife. 
(Proverbs 30: 33.) 

He is proud, knowing nothing, but 
doting about questions and strifes of 
words, whereof cometh envy, strife, 
railings, evil surmisings, 

Perverse disputings of men of cor- 
rupt minds, and destitute of the truth, 
supposing that gain is godliness: from 
such withdraw thyself, (i Timothy 6: 
4,5-) 

Results of Strife. 

But if ye bite and devour one anoth- 
er, take heed that ye be not consumed 
one of another. (Galatians 5: 15.) 

For where envying and strife is, 
there is confusion and every evil work, 
(James 3: 16.) 

Strife Condemned. 

For it hath been declared unto me of 
you, my brethren, by them which are 
of the house of Chloe, that there are 
contentions among you. 

Now this I say, that every one of 
you saith, I am of Paul ; and I of Apol- 
los ; and I of Cephas ; and I of Christ. 

Is Christ divided? was Paul crucified 
for you? or were ye baptized in the 
name of Paul? (i Corinthians i: 11- 

I3-) 

For ye are yet carnal: for whereas 

there is among you envying, and strife, 

and divisions, are ye not carnal, and 

walk as men? (i Corinthians 3:3.) 

Dare any of you, having a matter 
against another, go to law before the 
unjust, and not before the saints? 

Do ye not know that the saints shall 
judge the world? and if the world shall 
be judged by you, are ye unworthy to 



505 



STUBBORNNESS 



THE COMPREHENSIVE ANALYSIS 



TABERNACLE 



judge the smallest matters? (i Co- 
rinthians 6: I, 2.) 

STUBBORNNESS. 

Stub'born-ness — the state or quality of 
being unreasonably obstinate in will or opin- 
ion; obdurate; headstrong; self-willed. Stub- 
bornness is not a good quality. It shows an 
unreasoning will, and a limitation of the men- 
tal power of accepting argument that is con- 
vincing, which in turn betrays the smallness 
of the mind. Resolution and determination 
must not be confounded with the mulish char- 
acteristic of stubbornness and obstinacy. 

REFERENCES. 

Punishment for Stubbornness. 

Because I have called, and ye re- 
fused; I have stretched out my hand, 
and no man regarded ; 

But ye have set at nought all my 
counsel, and would none of my reproof : 

I also will laugh at your calamity; I 
will mock when your fear cometh. 
(Proverbs i: 24-26.) 

He, that being often reproved hard- 
eneth his neck, shall suddenly be de- 
stroyed, and that without remedy. 
( Proverbs 29 : i . ) 

Stubbornness Forbidden. 

Now be ye not stiffnecked, as your 
fathers were, but yield yourselves unto 
the Lord, and enter into his sanctuary, 
which he hath sanctified for ever: and 
serve the Lord your God, that the fierce- 
ness of his wrath may turn away from 
you. (2 Chronicles 30: 8.) 

Be ye not as the horse, or as the mule, 
which have no understanding: whose 
mouth must be held in with bit and 
bridle, lest they come near unto thee. 
(Psalm 32: 9.) 



SUFFERINGS. (See Affliction.) 



SUNDAY. (See Sabbath.) 

Sun'day — the first day of the week ; also 
called the Lord's day. As has been told in 
the article on the Jewish Sabbath, the modern 
Christian Sunday or Lord's Day is not the 
Sabbath of the Jews, who clung close to the 
literal reading of the Mosaic text in making 
the seventh day of the week the Sabbath or 
day of rest. The use of Sunday came about 
through the observance of the early Christian 
Church of Sunday as a day devoted to the 
Lord because of the rising of Christ from His 
grave on that day. Naturally, the observance 
of two consecutive days gave rise to much 
confusion and inconvenience, and the Chris- 
tians, doubtless anxious to break away as far 
as possible from the customs of the apostate 
Jews that had put the Master to death, aban- 
doned Saturday, which was the Jewish Sab- 
bath, and gave all their attention to the fol- 
lowing day. Li the old Roman calendar Sun- 
day had a special significance. Not only was 
it dedicated to the sun, which the Romans had 
personified in the form of one of their gods, 
but it was also the custom to break bread on 
that day. To the Christian of the time, these 
two customs appealed, since on Sunday their 
Sun of Righteousness had risen from the 
tomb, and they also commemorated it with the 
breaking of bread, as He had commanded. 
The new interpretation the apostolic fathers 
gave to Sunday as a religious occasion and 
holy day can easily be imagined. 

References. — Matthew 28: i; Mark 16: 2, 
9; John 20: I, 19, 26; Acts 20: 7; I Corin- 
thians 16:2; Revelation i : 10. 

SUPPER, The Lord's. (See Communion.) 

SWEARING. (See Blasphemy, Oath, etc.) 

SWORD OF THE SPIRIT. (See Scrip- 
tures.) 

Sword of the Spir'it — one of the titles 
given to the word of God, the Scriptures 
(Ephesians 6: 17). A somewhat similar ref- 
erence is made to it in Hebrews 4:12. 

TABERNACLE. (See Temple.) 

Tab'er-na-cle — a form of a Latin word 
meaning "a hut." Tabernacles, under the 



506 



TABLE 



THE COMPREHENSIVE ANALYSIS 



TEACHERS 



Jews, were portable tents or structures used 
in the journey ings through the wildertiess 
and afterwards until the building of the first 
Temple as places of worship, as well as for 
the transaction of momentous public business. 
We have in the Old Testament distinct and 
definite traces of three tabernacles — the ante- 
Sinaitic, which seems to have been the dwell- 
ing-place of Moses from the time he assumed 
the leadership of the Israelites until about the 
second year of the wanderings in the desert. 
Then a new tabernacle — the Sinaitic — was 
established. This appears to have done serv- 
ice until the erection of the third tabernacle — 
the Davidic — at Jerusalem, and even until a 
later day, as the old tabernacle seems to have 
been retained for a part of the Israelites at 
Gibeon. It was the most famous of the three. 
References. — For descriptions of the tab- 
ernacles, especially the Sinaitic, see Exodus 
chapters 25, 26, 27, 36, 27^ 38, 39- 40, and 
Ntimbers 9. 



TABLE OF THE LORD. 

ion.) 



( See Commun- 



TABLES OF STONE. (See Command- 
ments, Decalogue.) 

TALEBEARERS. (See Busybodies, Strife, 
etc.) 

TEACHERS and TEACHING. (See Doc- 
trine, Ministers, Ministry, etc.) 

Teach'ers — persons who teach or instruct. 

Teach'ing — the act of instructing; also 
the instruction itself. 

The two great Teachers of the Christian 
are the Lord Jesus Christ and the word of 
God, the Holy Bible. Their teaching is the 
way to eternal life. Under them are the hosts 
of ministers and men and women devoted to 
the cause of the Master who are constantly 
placing before the world the thoughts, pre- 
cepts, and counsel they have given to us. 
They are gradually but surely leading man- 
kind to a better knowledge of the Great Truth. 
All this is a part of the Divine Plan for the 
redemption of the w^orld, which is growing 
better each day and nearer to the loving heart 
of the God that beats so warmly for all men. 



But Jesus Christ and the Bible and their 
earthly assistants are engaged in a constant 
warfare against the powers of evil, for Satan 
works to-day as he worked thousands of years 
ago, by means of false teachers and with all 
the subtlety of argument and specious reason- 
ing of which he is the master. Of these false 
teachers we are told to beware, lest they lead 
us astray. 

REFERENCES. 
God's Appointed Human Teachers. 

Now there were in the church that 
was at Antioch certain prophets and 
teachers; as Barnabas, and Simeon that 
was called Niger, and Lucius of Gy- 
rene, and Manaen, which had been 
brought up with Herod the tetrarch, 
and Saul. 

As they ministered to the Lord, and 
fasted, the Holy Ghost said. Separate 
me Barnabas and Saul for the work 
whereunto I have called them. 

And when they had fasted and 
prayed, and laid their hands on them, 
they sent them away. (Acts 13: 1-3.) 

Having then gifts differing accord- 
ing to the grace that is given to us, 
whether prophecy, let us prophesy ac- 
cording to the proportion of faith; 

Or ministry, let us wait on our min- 
istering: or he that teacheth, on teach- 
ing; 

Or he that exhorteth, on exhorta- 
tion: he that giveth, let him do it with 
simplicity; he that ruleth, with dili- 
gence; he that sheweth mercy, with 
cheerfulness. (Romans 12: 6-8.) 

And God hath set some in the church, 
first apostles, secondarily prophets, 
thirdly teachers, after that miracles, 
then gifts of healings, helps, govern- 
ments, diversities of tongues. 

Are all apostles? are all prophets? 
are all teachers? are all workers of 
miracles? (i Corinthians 12: 28, 29.) 



507 



TEACHERS 



THE COMPREHENSIVE ANALYSIS 



TEACHERS 



And he gave some, apostles; and 
some, prophets; and some, evangehsts; 
and some, pastors and teachers ; 

For the perfecting of the saints, for 
the work of the ministry, for the edi- 
fying of the body of Christ : 

Till we all come in the unity of the 
faith, and of the knowledge of the Son 
of God, unto a perfect man, unto the 
measure of the stature of the fulness of 
Christ. (Ephesians 4: 11- 13.) 

Whom we preach, warning every 
man, and teaching every man in all wis- 
dom; that we may present every man 
perfect in Christ Jesus: 

Whereunto I also labour, striving 
according to his working, which work- 
eth in me mightily. ( Colossians i : 28, 
29.) 

Let the word of Christ dwell in you 
richly in all wisdom; teaching and ad- 
monishing one another in psalms and 
hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Co- 
lossians 3 : 16.) 

False Teachers. 

Foretold and Described: 

There is a conspiracy of her prophets 
in the midst thereof, like a roaring lion 
ravening the prey; they have devoured 
souls ; they have taken the treasure and 
precious things; they have made her 
many widows in the midst thereof. 

Her priests have violated my law, 
and have profaned mine holy things: 
they have put no difference between the 
holy and profane, neither have they 
shewed difference between the unclean 
and the clean, and have hid their eyes 
from my sabbaths, and I am profaned 
among them. (Ezekiel 22: 25, 26.) 

And Jesus answered and said unto 
them, Take heed that no man deceive 
you. 



For many shall come in my name, 
saying, I am Christ; and shall deceive 
many. 

And ye shall hear of wars and 
rumours of zvars: see that ye he not 
troubled: for all these things must come 
to pass, hut the end is not yet. 

For nation shall rise against nation, 
and kingdom against kingdom: and 
there shall be famines, and pestilences, 
and earthquakes, in divers places. 

All these are the beginning of sor- 
rows. 

Then shall they deliver you up to he 
afflicted, and shall kill you: and ye shall 
he hated of all nations for my name's 
sake. 

And then shall many he offended, and 
shall betray one another, and shall hate 
one another. 

And many false prophets shall rise, 
and shall deceive many. 

And because iniquity shall abound, 
the love of many shall wax cold. 

But he that shall endure unto the end, 
the same shall be saved. (Matthew 24 : 

4-I3-) 

For I know this, that after my de- 
parting shall grievous wolves enter in 
among you, not sparing the flock. 

Also of your own selves shall men 
arise, speaking perverse things, to draw 
away disciples after them. (Acts 20: 

29. 30-) 

For such are false apostles, deceitful 

workers, transforming themselves into 

the apostles of Christ. 

And no marvel; for Satan himself is 
transformed into an angel of light. 

Therefore it is no great thing if his 
ministers also be transformed as the 
ministers of righteousness; whose end 
shall be according to their works. (2 
Corinthians 11: 13-15.) 



From which some having swerved 



508 



TEACHERS 



THE COMPREHENSIVE ANALYSIS 



TEACHERS 



unto vain jan- 



have turned aside 
gling; 

Desiring to be teachers of the law; 
understanding neither what they say, 
nor whereof they affirm, (i Timothy 
1:6,7.) 

Now the Spirit speaketh expressly, 
that in the latter times some shall de- 
part from the faith, giving heed to se- 
ducing spirits, and doctrines of devils; 

Speaking lies in hypocrisy; having 
their conscience seared with a hot iron ; 

Forbidding to marry, and command- 
ing to abstain from meats, which God 
hath created to be received with thanks- 
giving of them which believe and know 
the truth. 

For every creature of God is good, 
and nothing to be refused, if it be re- 
ceived with thanksgiving, (i Timothy 

4: 1-4- ) 

This know also, that in the last days 
perilous times shall come. 

For men shall be lovers of their own 
selves, covetous, boasters, proud, blas- 
phemers, disobedient to parents, un- 
thankful, unholy. 

Without natural affection, truce- 
breakers, false accusers, incontinent, 
fierce, despisers of those that are good, 

Traitors, heady, highminded, lovers 
of pleasures more than lovers of God ; 

Having a form of godliness, but 
denying the power thereof: from such 
turn away. 

For of this sort are they which creep 
into houses, and lead captive silly wom- 
en laden with sins, led away with divers 
lusts. 

Ever learning, and never able to 
comxC to the knowledge of the truth. (2 
Timothy 3: 1-7.) 

But there were false prophets also 
among the people, even as there shall 
be false teachers among you, who priv- 



ily shall bring in damnable heresies, 
even denying the Lord that brought 
them, and bring upon themselves swift 
destruction. 

And many shall follow their perni- 
cious ways ; by reason of whom the way 
of truth shall be evil spoken of. 

And through covetousness shall they 
with feigned words make merchandise 
of you : whose judgment now of a long 
time lingereth not, and their damnation 
slumbereth not. (2 Peter 2: 1-3.) 

Not to Be Listened to: 

If there arise among you a prophet, 
or a dreamer of dreams, and giveth 
thee a sign or a wonder. 

And the sign or the wonder come to 
pass, whereof he spake unto thee, say- 
ing, Let us go after other gods, which 
thou hast not known,, and let us serve 
them; 

Thou shall not hearken unto the 
words of that prophet, or that dreamer 
of dreams : for the Lord your God prov- 
eth you, to know whether ye love the 
Lord your God with all your heart and 
with all your soul. (Deuteronomy 13: 

I-3-) 

Beware lest any man spoil you 

through philosophy and vain deceit, 

after the tradition of men, after the 

rudiments of the world, and not after 

Christ. (Colossians 2:8.) 

How to Be Tested: 

And when they shall say unto you. 
Seek unto them that have familiar spir- 
its, and unto wizards that peep and 
that mutter: should not a people seek 
unto their God? for the living to the 
dead? 

To the law and to the testimony: if 
they speak not according to this word, 



509 



TEACHERS 



THE COMPREHENSIVE ANALYSIS 



TEMPERANCE 



it is because there is no light in them. 
(Isaiah 8: 19, 20.) 

Now I beseech you, brethren, mark 
them which cause divisions and offences 
contrary to the doctrine which ye have 
learned; and avoid them. 

For they that are such serve not our 
Lord Jesus Christ, but their own belly; 
and by good words and fair speeches 
deceive the hearts of the simple. (Ro- 
mans 16: 17, 18.) 

But avoid foolish questions, and gen- 
ealogies, and contentions, and striv- 
ings about the law; for they are un- 
profitable and vain. 

A man that is an heretick after the 
first and second admonition reject; 

Knowing that he that is such is sub- 
verted, and sinneth, being condemned 
of himself. (Titus 3: 9-1 1.) 

Beloved, believe not every spirit, but 
try the spirits whether they are of God : 
because many false prophets are gone 
out into the world. 

Hereby know ye the Spirit of God: 
Every spirit that confesseth that Jesus 
Christ is come in the flesh is of God: 

And every spirit that confesseth not 
that Jesus Christ is come in the flesh is 
not of God: and this is that spirit of 
antichrist, whereof ye have heard that 
it should come; and even now already 
is it in the world, (i John 4: 1-3.) 

True Teaching from God. 

O God, thou hast taught me from 
my youth : and hitherto have I declared 
thy wondrous works. 

Now also when I am old and grey- 
headed, O God, forsake me not; until 
I have shewed thy strength unto this 
generation, and thy power to every one 
that is to come. (Psalm 7: 17, 18.) 

And all thy children shall be taught 
of the Lord; and great shall be the 



peace of thy children. (Isaiah 54: 

I3-) 

It is written in the prophets. And 
they shall he all taught of God. Every 
man therefore that hath heard, and 
hath learned of the Father, cometh unto 
me. (John 6: 45.) 

For I neither received it of man, nei- 
ther was I taught it, but by the revela- 
tion of Jesus Christ. (Galatians i : 12.) 

TEMPERANCE. (See Drunkards, Sobri- 
ety, etc.) 

Tem'per-ance — moderation; restraint, 
especially in the use of strong or intoxicating 
liquors. Drunkenness being one of the most 
serious menaces of modern civilization, the 
Christian turns instinctively to the Bible for 
guidance upon the subject. While wine was 
almost a household beverage in the times of 
the Saviour and in the ages preceding Him, 
we nevertheless find many warnings against 
the too frequent and the too generous use of 
liquor. Drunkenness, then as now, was a 
thing to be guarded against as a great evil 
and a serious sin, since it brought to the 
surface all the most brutal and most degraded 
instincts in man. All through Scripture we 
find evidence of the horror and loathing in 
which drunkards were held. 

REFERENCES. 
Intemperance Condemned. 

Wine is a mocker, strong drink is 
raging: and whosoever is deceived 
thereby is not wise. (Proverbs 20: i.) 

Look not thou upon the wine when it 
is red, when it giveth his colour in the 
cup, when it moveth itself aright. 
(Proverbs 23: 31.) 

And be not drunk with wine, where- 
in is excess ; but be filled with the Spirit. 
(Ephesians 5: 18.) 

The aged women likewise, that they 
be in behaviour as becometh holiness, 
not false accusers, not given to much 
wine, teachers of good things. (Titus 
2: 3-) 



Sio 



TEMPERANCE 



THE COMPREHENSIVE ANALYSIS 



TEMPERANCE 



Punishments of Intemperance. 

And it come to pass, when he heareth 
the words of this curse, that he bless 
himself in his heart, saying, I shall have 
peace, though I walk in the imagina- 
tion of mine heart, to add drunkenness 
to thirst: 

The Lord will not spare him, but then 
the anger of the Lord and his jealousy 
shall smoke against that man, and all 
the curses that are written in this book 
shall lie upon him, and the Lord shall 
blot out his name from under heaven. 

And the Lord shall separate him unto 
evil out of all the tribes of Israel, ac- 
cording to all the curses of the cove- 
nant that are written in this book of the 
law. (Deuteronomy 29: 19-21.) 

Who hath woe? who hath sorrow? 
who hath contentions? who hath bab- 
bling ? who hath wounds without cause ? 
who hath redness of eyes ? 

They that tarry long at the wine; 
they that go to seek mixed wine. 
(Proverbs 23: 29, 30.) 

At the last it biteth like a serpent, and 
stingeth like an adder. 

Thine eyes shall behold strange wom- 
en, and thine heart shall utter perverse 
things. 

Yea, thou shalt be as he that lieth 
down in the midst of the sea, or as he 
that lieth upon the top of a mast. 

They have stricken me, shalt thou 
say, and I was not sick ; they have beat- 
en me, and I felt it not: when shall I 
awake? I will seek it yet again. 
(Proverbs 23: 32-35.) 

Woe unto them that rise up early in 
the morning, that they may follow 
strong drink; that continue until night, 
till wine inflame them ! (Isaiah 5 : 11.) 

Woe unto them that are mighty to 
drink wine, and men of strength to min- 
gle strong drink: 



Which justify the wicked for reward, 
and take away the righteousness of the 
righteous from him! (Isaiah 5: 22, 

23-) 

They shall not drink wine with a 
song; strong drink shall be bitter to 
them that drink it. (Isaiah 24: 9.) 

There is a crying for wine in the 
streets; all joy is darkened, the mirth 
of the land is gone. (Isaiah 24: 11.) 

Woe to the crown of pride, to the 
drunkards of Ephraim, whose glorious 
beauty is a fading flower, which are on 
the head of the fat valleys of them that 
are overcome with wine! (Isaiah 28: 

The crown of pride the drunkards of 
Ephraim, shall be trodden under feet. 
(Isaiah 28: 3.) 

But they also have erred through 
wine, and through strong drink are out 
of the way; the priest and the prophet 
have erred through strong drink, they 
are swallowed up of wine, they are out 
of the way through strong drink; they 
err in vision, they stumble in judgment. 
(Isaiah 28: 7.) 

Awake, ye drunkards, and weep ; and 
howl, all ye drinkers of wine, because 
of the new wine; for it is cut off from 
your mouth. (Joel 1:5.) 

For while they be folden together as 
thorns, and while they are drunken as 
drunkards, they shall be devoured as 
stubble fully dry. (Nahum i: 10.) 

Temperance in All Things Commended. 

When thou sittest to eat with a ruler, 
consider diligently what is before thee: 

And put a knife to thy throat, if thou 
be a man given to appetite. (Proverbs 
23: 1,2.) 

And every man that striveth for the 
mastery is temperate in all things. 



511 



TEMPTATION 



THE COMPREHENSIVE ANALYSIS 



TEMPTATION 



Now they do it to obtain a corruptible 
crown; but we an incorruptible. 

I therefore so run, not as uncertain- 
ly; so fight I, not as one that beateth 
the air: 

But I keep under my body, and bring 
it into subjection: lest that by any 
means, when I have preached to others, 
I myself should be a castawa}^ (i 
Corinthians 9: 25-27.) 

But the fruit of the Spirit is love, joy, 
peace, longsuffering, gentleness, good- 
ness, faith, 

Meekness, temperance: against such 
there is no law. (Galatians 5 : 22, 23.) 

And be not drunk with wine, where- 
in is excess ; but be filled with the Spirit. 
(Ephesians 5 : 18.) 

But a lover of hospitality, a lover of 
good men, sober, just, holy, temperate. 
(Titus 1:8.) 

TEMPTATION. 

Temp-ta'tion — the state, quality, or act 
of enticing to evil ; seduction toward sin ; the 
holding out of allurements pleasant to the eye 
or the senses but fatal to the welfare of the 
soul. 

Temptation is one of Satan's favorite meth- 
ods of winning souls to Hell. Snares of this 
character beset our feet every day of life, and 
especially is this true of the Christian, with 
whom the Devil is constantly at work, seek- 
ing to lure him from the path that leads to 
God. All sorts of human weaknesses are 
seized and used by the Evil One. Temp- 
tations come from every quarter, and from 
points whence we least expect them and to- 
ward which we are least prepared for resist- 
ance. In business, in social life, in general in- 
tercourse with the world, even in our homes 
and the bosom of our families, indeed within 
the walls of the church itself, do temptations 
come to us. But — ^the Christian always has 
three weapons with which to fight. They are 
repentance, faith, and prayer. Besides, we 
know that Jesus was tempted in all points 
as we are, and we have His example of re- 



sistance. We also have the promise that God 
will not permit us to be tempted beyond our 
power to bear. We must always regard temp- 
tation as a trial of our faith and life. 

REFERENCES. 
The Temptation of Jesus. 

Then was Jesus led up of the spirit 
into the wilderness to be tempted of the 
devil. 

And when he had fasted forty days 
and forty nights, he was afterward an 
hungred. 

And when the tempter came to him, 
he said. If thou be the Son of God, com- 
mand that these stones be made bread. 

But he answered and said. It is zvrit- 
ten, Man shall not live by bread alone, 
but by every word that proceedeth out 
of the mouth of God. 

Then the devil taketh him up into the 
holy city, and setteth him on a pinna- 
cle of the temple. 

And saith unto him. If thou be the 
Son of God, cast thyself down: for it 
is written. He shall give his angels 
charge concerning thee: and in their 
hands they shall bear thee up, lest at 
any time thou dash thy foot against a 
stone. 

Jesus said unto him. It is written 
again, Thou shalt not tempt the Lord 
thy God. 

Again, the devil taketh him up into 
an exceeding high mountain, and shew- 
eth him all the kingdoms of the world, 
and the glory of them ; 

And saith unto him. All these things 
will I give thee, if thou wilt fall down 
and worship me. 

Then saith Jesus unto him, Get thee 
hence, Satan: for it is written. Thou 
shalt worship the Lord thy God, and 
him only shalt thou serve. 

Then the devil leaveth him, and, be- 



5^2 



TEMPTATION 



THE COMPREHENSIVE ANALYSIS 



THANKS 



hold, angels came and ministered unto 
him, (Matthew 4: i-ii.) 

Temptation as a Trial of Faith and LJfe. 

Many shall be purified, and made 
white, and tried; but the wicked shall 
do wickedly: and none of the wicked 
shall understand ; but the wise shall un- 
derstand. (Daniel 12: 10.) 

And I will bring the third part 
through the fire, and will refine them as 
silver is refined, and will try them as 
gold is tried: they shall call on my 
name, and I will hear them : I will say, 
It is my people : and they shall say, The 
Lord is my God. (Zechariah 13: 9.) 

And the Lord said, Simon, Simon, 
behold, Satan hath desired to have you, 
that he may sift you as wheat: 

But I have prayed for thee, that thy 
faith fail not: and when thou art con- 
verted, strengthen thy brethren. (Luke 
22: 31, 32.) 

And when he was at the place, he 
said unto them, Pray tJiat ye enter not 
into temptation. (Luke 22: 40.) 

By faith Abraham, when he was 
tried, ofifered up Isaac : and he that had 
received the promises ofifered up his 
only begotten son. (Hebrews 11: 17.) 

Blessed is the man that endureth 
temptation: for when he is tried, he 
shall receive the crown of life, which 
the Lord hath promised to them that 
love him. (James i: 12.) 

Wherein ye greatly rejoice, though 
now for a season, if need be, ye are in 
heaviness through manifold tempta- 
tions : 

That the trial of your faith, being 
much more precious than of gold that 
perisheth, though it be tried with fire, 
might be found unto praise and honour 
and glory at the appearing of Jesus 
Christ, (i Peter i: 6, 7.) 

33 513 



Beloved, think it not strange con- 
cerning the fiery trial which is to try 
you, as though some strange thing hap- 
pened unto you. (i Peter 4: 12.) 

Prayer against Temptation. 

And forgive us our sins; for zve also 
forgive every one that is indebted to us. 
And lead us not into temptation; but 
deliver us from evil. (Luke 11 : 4.) 

God Forbids Excessive Temptation. 

There hath no temptation taken you 
but such as is common to man : but God 
is faithful, who will not sufifer you to 
be tempted above that ye are able; but 
will with the temptation also make a 
way to escape, that ye may be able to 
bear it. (i Corinthians 10: 13.) 

THANKS and THANKSGIVING. 

Thanks — grateful acknowledgment of fa- 
vors or gifts. 

Thanks'giv'ing — the act of giving thanks, 
especially thanks to God, for blessings spir- 
itual, temporal, and eternal. 

The giving of thanks to God for his mani- 
fold mercies and blessings should be one of 
man's daily acts of devotion to his Creator, 
and especially should we thank Him for our 
creation, preservation, and the redemption of 
the world through Jesus. The giving of 
thanks for our daily food is one of the beauties 
of the Christian household. The Master Him- 
self, at the last supper, asked a blessing and 
gave thanks for the bread and the wine. How 
much more, then, should we do likewise? 

REFERENCES. 
Exhortations to Give Thanks. 

Ofifer unto God thanksgiving; and 
pay thy vows unto the most High. 
(Psalm 50: 14.) 

Let us come before his presence with 
thanksgiving, and make a joyful noise 
unto him with psalms. (Psalm 95 : 2.) 

Enter into his gates with thanksgiv- 



THANKS 



THE COMPREHENSIVE ANALYSIS 



THOMAS 



ing, and into his courts with praise: be 
thankful unto him, and bless his name. 
(Psalm lOO: 4.) 

O give thanks unto the Lord, for he 
is good: for his mercy endureth for 
ever. (Psalm 107: i.) 

For the administration of this serv- 
ice not only supplieth the want of the 
saints, but is abundant also by many 
thanksgivings unto God. (2 Corin- 
thians 9: 12.) 

Be careful for nothing; but in every 
thing by prayer and supplication with 
thanksgiving let your requests be made 
known unto God. ( Philippians 4:6.) 

Rooted and built up in him, and stab- 
lished in the faith, as ye have been 
taught, abounding therein with thanks- 
giving. (Colossians 2: 7.) 

Continue in prayer, and watch in the 
same with thanksgiving. (Colossians 

4- 2.) 

Saying, Amen: Blessing, and glory, 
and wisdom, and thanksgiving, and 
honour, and power, and might, be unto 
our God for ever and ever. Amen. 
(Revelation 7: 12.) 

Giving of Thanks by Jesus. 

And as they were eating, Jesus took 
bread, and blessed it, and brake it, and 
gave it to the disciples, and said. Take, 
eat; this is my body. 

And he took the cup, and gave 
thanks, and gave it to them, saying, 
Drink ye all of it. (Matthew 26: 26, 
27.) 

Giving Thanks at Meals. 

And he commanded the people to sit 
down on the ground: and he took the 
seven loaves, and gave thanks, and 
brake, and gave to his disciples to set 
before them; and they did set them be- 
fore the people. (Mark 8:6.) 



And when he had thus spoken, he 
took bread, and gave thanks to God in 
presence of them all: and when he had 
broken it, he began to eat. (Acts 27: 

35-) 

He that regardeth the day, regardeth 

it unto the Lord ; and he that regardeth 
not the day, to the Lord he doth not re- 
gard it. He that eateth, eateth to the 
Lord, for he giveth God thanks ; and he 
that eateth not, to the Lord he eateth 
not, and giveth God thanks. (Romans 
14: 6.) 

Giving thanks always for all things 
unto God and the Father in the name 
of our Lord Jesus Christ. (Ephesians 
5:20.) 

THESSALONICA. 

Thes-sa-lo-ni'ca — a city of Macedonia, 
named after the sister of Alexander the Great. 
It is still one of the important towns of the 
East, being now the chief place (after Con- 
stantinople) of European Turkey. The 
church there was doubtless founded by Paul, 
and in his time it was the chief center for the 
spread of Christianity westward. The mod- 
ern name of the place is Saloniki. 

THIEF. (See Stealing.) 

THOMAS. 

Thom'as — a form of a Greek word derived 
from the Phoenician and meaning "a twin." 
Thomas was the name of one of the apostles. 
He was a native of Galilee. Undoubtedly he. 
was a good man, but one who thought slowly 
and was equally slow to believe anything he 
did not see or was not thoroughly demon- 
strated. He also seems to have been rather 
despondent by nature. He was a man of cour- 
age, however, and hesitated not to go into 
any danger for the sake of the Master. After 
the resurrection he insisted upon seeing and 
feeling the wounds in the hands and feet of 
Jesus. Tradition tells us that he was mar- 
tyred. He has always been called "the doubt- 
ing one" because of his peculiar mental char- 
acteristics. 



5H 



THORN 



THE COMPREHENSIVE ANALYSIS 



TITUS 



THORN. (See Paul; also Appendix.) 

Thorn — a hard and sharp-pointed projec- 
tion common to a number of different varie- 
ties of plants, .inflicting a ragged and painful 
wound on coming in contact with human flesh. 
In Scripture we have two remarkable exam- 
ples of wounding by thorns. The first is 
found in the crown of thorns woven by the 
persecutors of Jesus just prior to the cruci- 
fixion and laid upon the Master's head as a 
derisive imitation of a kingly crown. The 
other example is the "thorn in the flesh" men- 
tioned by Paul (2 Corinthians 12: 7). Paul 
said this thorn in the flesh was a messenger 
of Satan sent to buffet him. We have never 
been able to learn what was the nature of 
this thorn. But it seems exceedingly likely 
that it was some constant temptation which 
beset the great apostle, but whether it was 
moral, mental, or physical we have no means 
of knowing to a certainty. It seems most im- 
probable that the allusion could relate to any 
thing or incident in Paul's life before his con- 
version, since he must have felt convinced of 
the divine pardon for his early persecution of 
the Church. It is equally improbable that it 
related to religious ambitions, for Paul never 
shows that he thought of his own glory or 
power as paramount to that of his Master. 
In point of fact, the thorn narrows down to 
some moral, mental, or physical temptation 
which must have beset him all his life. Some 
commentators have thought he may have fret- 
ted over the physical ugliness that has been 
credited to him ; but such an explanation 
seems inadequate when we consider the men- 
. tal strength of the man, to whom physical 
beauty must have been only as a passing in- 
cident. 

Late commentators have offered a very 
reasonable thought that Paul's thorn was a 
hasty and impetuous temper, which, chain 
as he would, would sometimes get the better 
of him when striving to convince doubters 
or erring ones. He had been the subject of 
a miraculous conversion, the memory of which 
never departed from him, and he knew that 
God had marked him with glory by it. Yet 
he did not seek to use this as a means of con- 
vincing others, for the reason that it may 
have seemed to him self-glorification, which 
trait he abhorred as is seen in the context 



pertaining to his statement of the thorn. 
Knowing the power of God that had been 
exhibited in his own case could well be ex- 
hibited in the case of others it would seem 
only natural that hasty and impetuous anger 
should arise against doubters and scoffers. 
This theory, however, is only a theory and 
there is nothing but speculation and con- 
jecture to warrant it. What the real nature 
of the "thorn" was will never be known. 

TIGRIS. (See Euphrates.) 

Ti'gris — one of the twin rivers of Meso- 
potamia. It is mentioned in Scripture as the 
Hiddekel (Genesis 2: 14; Daniel lo: 4). 

TIMOTHY. 

Tim'o-thy — the Englished form of a 
Greek name (Timotheus) meaning "honoring 
God." Timothy was the son of a Jewish 
woman and a Greek father and was an early 
convert to the Christian faith. Paul found in 
him a well-educated and excellent companion 
and took him upon one or more of the mis- 
sionary journeys. He also was in Rome dur- 
ing a part of Paul's captivity. Paul was ex- 
ceedingly fond of him, as is shown in the 
various Pauline epistles and in the special 
ones to Timothy himself. After Paul's mar- 
tyrdom, Timothy was in charge of the church 
at Ephesus. He, too, suffered martyrdom. 
He was put to death under either the Roman 
emperor Domitian or Nerva. 

References. — The two epistles to Timothy. 

TITUS. (See Jerusalem.) 

Ti'tus — a proper name of Greek origin 
much used by the Romans. The Titus who 
figures in the Scriptures was a Christian 
teacher of Greek birth who became one of the 
companions of Paul, who converted him. 
Like Timothy, Paul was very fond of him, 
and he seems to have accompanied the great 
apostle on his last journey to Rome. After 
Paul's death he appears to have gone to 
Crete and became the head of the church 
there, dying at a very advanced age. 

There is another Titus, who, although he 
does not appear in Scripture, is nevertheless 
of very great interest to Bible readers, for the 
reason that it was he who fulfilled the proph- 



515 



TONGUE 



THE COMPREHENSIVE ANALYSIS 



TONGUE 



ecies of Jesus and of Moses that the city 
shotild be destroyed and the temple wiped 
out of existence (Deuteronomy 28: 57 and 
Matthew 27: 25). Titus was the son of the 
Roman emperor Vespasian and was born A.D. 
40. He showed great ability as a soldier, and 
at the age of thirty was the commander of a 
huge Roman army sent to besiege Jerusalem, 
then in revolt. The siege lasted more than 
three years and the fighting was constant and 
bloody. Hunger so reduced the besieged Jews 
that in a number of cases infants were eaten 
by their parents. At last Titus took the city 
by storm and practically demolished it, de- 
stroying the temple. Later Titus became em- 
peror of Rome. He reigned only about two 
years. It always has been suspected that he 
was poisoned by his brother, Domitian. 



TONGUE. 

Tongue — the principal organ of taste. It 
also aids in the swallowing of food and in 
the act of speaking. Figuratively, persons 
who talk too much or are not careful regard- 
ing what they say are said to have unruly 
tongues and are counseled to bridle them. 
We find a number of references of this char- 
acter in Scriptures. 

The "gift of tongues" was the power to 
speak freely and without thought as to dis- 
course or language granted by the Holy 
Ghost. 

REFERENCES. 
The Tongue an Unruly Member. 

How long wilt thou speak these 
things? and how long shall the words 
of thy mouth be like a strong wind? 
(Job 8: 2.) 

Should not the multitude of words be 
answered ? and should a man full of talk 
be justified? (Job 11: 2.) 

As God liveth, who hath taken away 
my judgment; and the Almighty, who 
hath vexed my soul; 

All the while my breath is in me, 
and the spirit of God is in my nos- 
trils ; 



My lips shall not speak wickedness, 
nor my tongue utter deceit. (Job 27: 
2-4.) 

Therefore doth Job open his mouth 
in vain; he multiplieth words without 
knowledge. (Job 35: 16.) 

He that backbiteth not with his 
tongue, nor doeth evil to his neighbour, 
nor taketh up a reproach against his 
neighbour. (Psalm 15: 3.) 

I said I will take heed to my ways, 
that I sin i;ot with my tongue: I will 
keep my mouth with a bridle, while the 
wicked is before me. 

I was dumb with silence, I held my 
peace, even from good; and my sorrow 
was stirred. (Psalm 39: i, 2.) 

If thou hast done foolishly in lifting 
up thyself, or if thou hast thought evil, 
lay thine hand upon thy mouth. ( Prov- 
erbs 30: 32.) 

For a dream cometh through the 
multitude of business; and a fool's 
voice is known by multitude of words. 
(Ecclesiastes 5:3.) 

For in the multitude of dreams and 
many words there are also divers van- 
ities; but fear thou God. (Ecclesiastes 

5:7.) 

A fool also is full of words; a man 

cannot tell what shall be; and what 

shall be after him, who can tell him? 

(Ecclesiastes 10: 14.) 

Not that which goeth into the mouth 
deiileth a man; but that zvhich cometh 
out of the mouth, this defileth a man. 
(Matthew 15: 11.) 

There is nothing from without a 
man, that entering into him can defile 
him: hut the things which come out of 
him, those are they that defile the man. 
(Mark;: 15.) 

Let no corrupt communication pro- 
ceed out of your mouth, but that which 
is good to the use of edifying, that it 



516 



TONGUE 



THE COMPREHENSIVE ANALYSIS 



TONGUE 



may minister grace unto the hearers. 
(Ephesians 4: 29.) 

Let your speech be always with 
grace, seasoned with salt, that ye may 
know how ye ought to answer every 
man. (Colossians 4:6.) 

Wherefore, my beloved brethren, let 
every man be swift to hear, slow to 
speak, slow to wrath. (James i : 19.) 

If any man among you seem to be 
religious, and bridleth not his tongue, 
but deceiveth his own heart, this man's 
religion is vain. (James i: 26.) 

For in many things we offend all. 
If any man offend not in word, the same 
is a perfect man, and able also to bridle 
the whole body. (James 3:2.) 

Even so the tongue is a little mem- 
ber, and boasteth great things. Be- 
hold, how great a matter a little fire 
kindleth ! 

And the tongue is a fire, a world of 
iniquity: so is the tongue among our 
members, that it defileth the whole 
body, and setteth on fire the course of 
nature; and it is set on fire of hell. 
(James 3: 5, 6.) 

But the tongue can no man tame; it 
is an unruly evil, full of deadly poison. 

Therewith bless we God, even the 
Father; and therewith curse we men, 
which are made after the similitude of 
God. 

Out of the same mouth proceedeth 
blessing and cursing. My brethren, 
these things ought not so to be. (James 
3:8-10.) 

The Gift of Tongues. 

An Interpreter Needed: 

So likewise ye, except ye utter by the 
tongue words easy to be understood, 
how shall it be known what is spoken? 
for ye shall speak into the air. 



There are, it may be, so many kinds 
of voices in the world, and none of them 
is without signification. 

Therefore if I know not the meaning 
of the voice, I shall be unto him that 
speaketh a barbarian, and he that 
speaketh shall be a barbarian unto me. 

Wherefore let him that speaketh in 
an unknown tongue pra}^ that he may 
interpret. 

For if I pray in an unknown tongue, 
my spirit prayeth, but my understand- 
ing is unfruitful. 

What is it then? I will pray with 
the spirit, and I will pray with the un- 
derstanding also: I will sing with the 
spirit, and I will sing with the under- 
standing also. 

Else, when thou shalt bless with the 
spirit, how shall he that occupieth the 
room of the unlearned say Amen at thy 
giving of thanks, seeing he understand- 
eth not what thou sayest? 

For thou verily givest thanks well, 
but the other is not edified. 

I thank my God, I speak with tongues 
more than ye all : 

Yet in the church I had rather speak 
five words with my understanding, that 
by my voice I might teach others also, 
than ten thousand words in an unknown 
tongue, (i Corinthians 14: 9-19.) 

A Sign to Unbelievers: 

In the law it is written. With men of 
other tongues and other lips will I 
speak unto this people; and yet for all 
that will they not hear me, saith the 
Lord, 

Wherefore tongues are for a sign, 
not to them that believe, but to them 
that believe not: but prophesying serv- 
eth not for them that believe not, but 
for them which believe. 

If therefore the whole church be 



517 



TRANSFIGURATION THE COMPREHENSIVE ANALYSIS 



TRIBULATION 



come together into one place, and all 
speak with tongues, and there come in 
those that are unlearned, or unbeliev- 
ers, will they not say that ye are mad ? 

But if all prophesy, and there come 
in one that believeth not, or one un- 
learned, he is convinced of all, he is 
judged of all : 

And thus are the secrets of his heart 
made manifest; and so falling down on 
his face, he will worship God, and re- 
port that God is in you of a truth. ( i 
Corinthians 14: 21-25,) 

TRANSFIGURATION. 

Trans-fig-u-ra'tion. The transfiguration 
will always be to Christians one of the most 
wonderful events in the life of the Master. 
It was the glorification of the Son by the 
Father, and the committing to three human 
witnesses — Peter, James, and John — of the 
final and absolute evidence of Jesus' divine 
majesty. The transfiguration took place on 
Mount Hermon. 

REFERENCES. 
Mark's Account. 

And after six days Jesus taketh with 
him Peter, and James, and John, and 
leadeth them up into a high mountain 
apart by themselves : and he was trans- 
figured before them. 

And his raiment became shining, ex- 
ceeding white as snow; so as no fuller 
on earth can white them. 

And there appeared unto them Elias 
with Moses : and they were talking with 
Jesus. 

And Peter answered and said to 
Jesus, Master, it is good for us to be 
here : and let us make three tabernacles ; 
one for thee, and one for Moses, and 
one for Elias. 

For he wist not what to say; for 
they were sore afraid. (Mark 9: 2-6.) 



John's Reference to the Transfiguration. 

And the Word was made flesh, and 
dwelt among us, (and we beheld his 
glory, the glory as of the only begotten 
of the Father,) full of grace and truth. 
(John i: 14.) 

Peter's Reference to the Transfiguration. 

For we have not followed cunningly 
devised fables, when we made known 
unto you the power and coming of our 
Lord Jesus Christ, but were eyewit- 
nesses of his majesty. 

For he received from God the Father 
honour and glory, when there came 
such a voice to him from the excellent 
glory, This is my beloved Son, in whom 
I am well pleased. 

And this voice which came from 
heaven we heard, when we were with 
him in the holy mount. (2 Peter i : 
16-18.) 

TRIBULATION. (See Affliction, Sorrow.) 

Trib'u-la'tion — distress, trouble, severe 
affliction. 

REFERENCES. 

Yet hath he not root in himself, but 
dureth for a while: for when tribula- 
tion or persecution ariseth because of 
the word, by and by he is offended. 
(Matthew 13: 21.) 

For then shall be great tribulation, 
such as zvas not since the beginning of 
the zvorld to this time, no, nor ever shall 
be. (Matthew 24: 21.) 

These things I have spoken unto you, 
that in me ye might have peace. In the 
world ye shall have tribulation: but be 
of good cheer; I have overcome the 
zvorld. (John 16: 33.) 

Confirming the souls of the disciples, 
and exhorting them to continue in the 
faith, and that we must through much 



5^8 



TRINITY 



THE COMPREHENSIVE ANALYSIS 



TRINITY 



tribulation enter into the kingdom of 
God. (Acts 14: 22.) 

For verily, when we were with you, 
we told you before that we should suf- 
fer tribulation ; even as it came to pass, 
and ye know. ( i Thessalonians 3 : 

4.) 

And I said unto him, Sir, thou know- 
est. And he said to me. These are they 
which came out of great tribulation, 
and have washed their robes, and made 
them white in the blood of the Lamb. 
(Revelation 7: 14.) 

TRINITY. (See Christ, God, Jesus, Holy 

Ghost.) 

Trin'i-ty — a union of three things or per- 
sons in one; specificall}', the Holy Trinity, or 
union of God the Father, God the Son, and 
God the Holy Ghost, as three Persons in one 
Godhead. 

The doctrine of the Trinity is one of the 
fundamentals of Christianity, and without ir- 
reverence may be regarded as one of God's 
revelations of Himself to man since the ap- 
pearance of Jesus Christ. The Old Testa- 
ment does not teach it, yet foreshadows it ; 
but in the New Testament it is taught clearly 
and unmistakabty. In effect, the doctrine is 
that there are in the Godhead three Persons, 
one in substance, coeternal and equal in pow- 
er, the Father, Son, and Holy Ghost, although 
the Scripture does not make use of the word 
"trinity" in describing them or the union. 
The doctrine is called in theology a "mys- 
tery" because it is incomprehensible to man- 
kind ; in other words, man's finite mind is in- 
capable of grasping- the inwardness and com- 
plete meaning of it. 

REFERENCES. 

The Holy Trinity Foreshadowed in Old 
Testament. 

And God said. Let us make man in 
our image, after our likeness: and let 
them have dominion over the fish of 
the sea, and over the fowl of the air, 
and over the cattle, and over all the 



earth, and over every creeping thing 
that creepeth upon the earth. (Genesis 
1 : 26.) 

And the Lord God said. Behold, the 
man is become as one of us, to know 
good and evil: and now, lest he put 
forth his hand, and take also of the tree 
of life, and eat, and live for ever. 
(Genesis 3: 22.) 

And the Lord said. Behold, the peo- 
ple is one, and they have all one lan- 
guage; and this they begin to do: and 
now nothing will be restrained from 
them, which they have imagined to do. 

Go to, let us go down, and there 
confound their language, that they may 
not understand one another's speech. 
(Genesis 11 : 6, 7.) 

New Testament Teaching. 

Go ye tJierefore, and teach all na- 
tions, baptising them in the name of the 
Father, and of the Son, and of the Holy 
Ghost. (Matthew 28: 19.) 

The grace of the Lord Jesus Christ, 
and the love of God, and the commun- 
ion of the Holy Ghost, be with you all. 
Amen. (2 Corinthians 13: 14.) 

For through him we both have access 
by one Spirit unto the Father. (Ephe- 
sians 2: 18.) 

In whom ye also are builded together 
for a habitation of God through the 
Spirit. (Ephesians 2: 22.) 

There is one body, and one Spirit, 
even as ye are called in one hope of 
your calling; 

One Lord, one faith, one baptism. 

One God and Father of all, who is 
above all, and through all, and in you 
all. (Ephesians 4: 4-6.) 

Elect according to the foreknowl- 
edge of God the Father, through sanc- 
tification of the Spirit, unto obedience 
and sprinkling of the blood of Jesus 



519 



TRUST 



THE COMPREHENSIVE ANALYSIS 



TRUST 



Christ: Grace unto you, and peace, be 
multiplied, (i Peter 1:2.) 

TRUST. (See Faith.) 

Trust — the assured resting of the mind 
of one person on the integrity, honor, justice, 
love, truth, or any other sound principle in 
another. The trust which the Christian has 
in God is an exempHfication of his faith. The 
greater the trust the greater the degree of 
faith. The Bible tells us to have complete 
trust, and shows us the blessings of it. 

REFERENCES. 
Trust in God. 

David said moreover, The Lord that 
delivered me out of the paw of the lion, 
and out of the paw of the bear, he will 
deliver me out of the hand of this Phi- 
listine, And Saul said unto David, Go, 
and the Lord be with thee. ( i Samuel 

17: 37-) 
He trusted in the Lord God of Israel ; 

so that after him was none like him 

among all the kings of Judah, nor any 

that were before him. 

For he clave to the Lord, and de- 
parted not from following him, but kept 
his commandments, which the Lord 
commanded Moses. 

And the Lord was with him; and he 
prospered whithersoever he went forth : 
and he rebelled against the king of As- 
syria, and served him not. (2 Kings 

18: 5-7-) 

Offer the sacrifices of righteousness, 
and put your trust in the Lord, ( Psalm 

4:5.) 

Thou hast seen it ; for thou beholdest 

mischief and spite, to requite it with 

thy hand: the poor committeth himself 

unto thee; thou art the helper of the 

fatherless, (Psalm 10: 14.) 

Into thine hand I commit my spirit; 

thou hast redeemed me, O Lord God of 

truth. (Psalm 31: 5.) 



By this I know that thou favourest 
me, because mine enemy doth not tri- 
umph over me, (Psalm 41: 11.) 

I am as a wonder unto many; but 
thou art my strong refuge, (Psalm 

71: 7-) 

He shall not be afraid of evil tidings : 
his heart is fixed, trusting in the Lord, 

His heart is established, he shall not 
be afraid, imtil he see his desire upon 
his enemies, (Psalm 112: 7, 8,) 

It is better to trust in the Lord than 
to put confidence in man. 

It is better to trust in the Lord than 
to put confidence in princes, (Psalm 
118: 8, 9.) 

He that is of a proud heart stirreth 
up strife: but he that putteth his trust 
in the Lord shall be made fat. (Prov- 
erbs 28: 25,) 

Who is among you that feareth the 
Lord, that obeyeth the voice of his serv- 
ant, that walketh in darkness, and hath 
no light? let him trust in the name of 
the Lord, and stay upon his God. (Isa- 
iah 50: 10,) 

God Must Be Trusted. 

Therefore I say unto you, Take no\ 
thought for your life, what ye shall eat, 
or what ye shall drink; nor yet for your 
body, zvhaf ye shall put on. Is not the 
life more than meat, and the body than 
raiment f (Matthew 6: 25.) 

Therefore take no thought, saying, 
What shall we eatf or. What shall we 
drink? or. Wherewithal shall we be 
clothed? 

(For after all these things do the 
Gentiles seek:) for your heavenly Fa- 
ther knoweth that ye have need of all 
these things. 

But seek ye first the kingdom of God, 
and his righteousness; and all these 
things shall be added unto you. 



520 



TRUST 



THE COMPREHENSIVE ANALYSIS 



TRUTH 



Take therefore no thought for tJie 
morrow: for the monrow shall take 
thought for the things of itself. Suffi- 
cient unto the day is the evil thereof. 
(Matthew 6: 31-34.) 

And he said unto his disciples, There- 
fore I say unto you, Take no thought 
for your life, what ye shall eat; neither 
for the body, what ye shall put on. 
(Luke 12: 22.) 

And seek not ye what ye shall eat, or 
what ye shall drink, neither be ye of 
doubtful mind. (Luke 12: 29.) 

Wherefore Hft up the hands which 
hang down, and the feeble knees ; 

And make straight paths for your 
feet, lest that which is lame be turned 
out of the way; but let it rather be 
healed. (Hebrews 12: 12, 13.) 

Casting all your care upon him; for 
he careth for you. ( i Peter 5:7.) 

Distrust Shamed. 

Wherefore, if God so clothe the grass 
of the field, wliich to day is, and to mor- 
rozv is cast into the oven, shall he not 
much more clothe you, O ye of little 
faith? (Matthew 6: 30.) 

Fear ye not therefore, ye are of more 
value than many sparrozvs. (Matthew 
10: 31.) 

The life is more than meat, and the 
body is more than raiment. 

Consider the ravens: for they neither 
sozv nor reap; which neither have store- 
house nor barn; and God feedeth them: 
how much more are ye better than the 
fozvlsf 

And which of you with taking 
thought can add to his stature one 
cubit f 

If ye then be not able to do that thing 
zvhich is least, zvhy take ye thought for 
the rest? 

Consider the lilies how they groiv: 



they toil not, they spin not; and yet I 
say unto you, that Solomon in all his 
glory zvas not arrayed like one of these. 

If then God so clothe the grass, zvhich 
is to day in the Held, and to morrozu is 
cast into the oven; how much more will 
he clothe you, O ye of little faith? 
(Luke 12: 23-28.) 

For all these things do the nations of 
the zvorld seek after: and your Father 
knoweth that ye have need of these 
things. (Luke 12: 30.) 

TRUTH. (See God, Scriptures, etc.) 

Truth — conformity to fact or reality; ex- 
act accordance with that which is, or has been, 
or shall be ; exactness ; also righteousness and 
true religion. God is truth. His word is 
truth. We are expected to accept Him and 
it with faith, nothing doubting and nothing 
gainsaying. Moreover, we are expected to 
reflect that truth in our own lives by walking 
uprightly and by obedience to His laws and 
commands. 

REFERENCES. 
God Is Truth. 

Know therefore that the Lord thy 
God, he is God, the faithful God, which 
keepeth covenant and mercy with them 
that love him and keep his command- 
ments to a thousand generations. 
(Deuteronomy 7:9.) 

Who hast kept with thy servant 
David my father that thou promisedst 
him : thou spakest also with thy mouth, 
and hast fulfilled it with thine hand, as 
it is this day. ( i Kings 8 : 24.) 

Thou which hast kept with thy serv- 
ant David my father that which thou 
hast promised him; and spakest with 
thy mouth, and hast fulfilled it with 
thine hand, as it is this day. (2 Chron- 
icles 6: 15.) 

For the word of the Lord is right; 



521 



TRUTH 



THE COMPREHENSIVE ANALYSIS 



TYRE 



and all his works are done in truth. 
(Psalm 33: 4-) 

For thy mercy is great unto the heav- 
ens, and thy truth unto the clouds. 
(Psalm 57: 10.) 

My covenant will I not break, nor 
alter the thing that is gone out of my 
lips. (Psalm 89: 34.) 

For the Lord is good; his mercy is 
everlasting; and his truth endureth to 
all generations. (Psalm 100: 5.) 

For thy mercy is great above the 
heavens: and thy truth reacheth unto 
the clouds. (Psalm 108: 4.) 

For his merciful kindness is great 
toward us: and the truth of the Lord 
endureth for ever. Praise ye the Lord. 
(Psalm 117: 2.) 

Thou wilt perform the truth to Ja- 
cob, and the mercy to Abraham, which 
thou hast sworn unto our fathers from 
the days of old. (Micah 7: 20.) 

For what if some did not believe? 
shall their unbelief make the faith of 
God without effect? 

God forbid : yea, let God be true, but 
every man a liar; as it is written. That 
thou mightest be justified in thy say- 
ings, and mightest overcome when thou 
art judged. (Romans 3: 3, 4.) 

Now I say that Jesus Christ was a 
minister of the circumcision for the 
truth of God, to confirm the promises 
made unto the fathers. (Romans 15: 
8.) 

If we believe not, yet he abideth 
faithful: he cannot deny himself. (2 
Timothy 2: 13.) 

In hope of eternal life, which God, 
that cannot lie, promised before the 
world began. (Titus 1:2.) 

God's Word Is Truth. 

As for God, his way is perfect; the 
word of the Lord is tried ; he is a buck- 



ler to all them that trust in him. (2 
Samuel 22: 31.) 

Thy word is true from the begin- 
ning: and every one of thy righteous 
judgments endureth for ever. (Psalm 
119: 160.) 

Have not I written to thee excellent 
things in counsels and knowledge. 

That I might make thee know the 
certainty of the words of truth; that 
thou mightest answer the words of 
truth to them that send unto thee? 
(Proverbs 22: 20, 21.) 

Sanctify them through thy truth: thy 
znjord is truth. (John 17: 17.) 

This is the disciple which testifieth 
of these things, and wrote these things : 
and we know that his testimony is true. 
(John 21 : 24.) 

For we write none other things unto 
you, than what ye read or acknowledge ; 
and I trust ye shall acknowledge even 
to the end. (2 Corinthians i: 13.) 

And he saith unto me. Write, Blessed 
are they which are called unto the mar- 
riage supper of the Lamb. And he 
saith unto me. These are the true say- 
ings of God. (Revelation 19: 9.) 



TYRE. (See Sidon.) 

Tyre — one of the celebrated cities of the 
ancient world. It was originally a Sidonian 
colony, but soon outstripped the mother city 
in wealth and prestige. It was noted for its 
dyes and cloths. It carried on an extensive 
commerce with the whole of the then known 
world. Nebuchadnezzar took the place after 
a long siege, and later it was rebuilt upon a 
large island of the original harbor. Alexan- 
der the Great laid siege to it, but was unable 
to capture it until he had thrown the ruins 
of the old city into the water and built with 
them a tongue of land over which his troops 
could march to storm the walls. Since that 
time it never has been a great place. It is 
now a small and obscure port. 



522 



UNBELIEF 



THE COMPREHENSIVE ANALYSIS 



UNBELIEF 



UNBELIEF and UNBELIEVERS. 

Un'be-lief' — the state or act of not be- 
lieving; especially, the rejection of divine rev- 
elation, divine prophecy, and the divine plan 
for the salvation of the world. 

Un'be-liev'ers — those who do not be- 
lieve; especially, those who reject the Bible 
as a divine revelation, or reject Jesus as a 
divine or a supernatural person, or reject the 
existence of God, or reject the plan for the 
salvation of the world ; infidels. 

Unbelief is one of the most damning sins. 
Those who persist in it and go to their graves 
without accepting Jesus as the Christ and 
Saviour of the world are lost. The Holy 
Scriptures are exceedingly plain on this point 
and admit of no argument or interpretation 
save that eternal damnation awaits such in- 
dividuals. Such unbelievers are the true in- 
fidels. They have existed in all times and 
doubtless will continue to exist. We must not, 
however, confound with them such persons 
as have not had the gospel presented to them. 
The unbelief of this last class is one of igno- 
rance and not of self-will, and there is a great 
difference between them, a difference no doubt 
recognized in some way by God, whose judg- 
ment of a man who had heard of Him and 
His Son and yet rejected Him unquestionably 
will be totally different from His judgment 
of the man who knows nothing at all of Jesus 
Christ. 

REFERENCES. 
Unbelief Contrasted with Belief. 

He that believeth on him is not con- 
demned: but he that believeth not is 
condemned already, because he hath 
not believed in the name of the only be- 
gotten Son of God. (John 3 : 18.) 

He that beHeveth on the Son hath 
everlasting" life: and he that believeth 
not the Son shall not see life; but the 
wrath of God abideth on him. (John 

3: 36.) 

He that believeth on the Son of God 
hath the witness in himself: he that 
believeth not God hath made him a liar ; 
because he believeth not the record that 
God gave of his Son. (i John 5 : 10.) 



The Source of Unbelief. 

Afterward he appeared unto the 
eleven as they sat at meat, and upbraid- 
ed them with their unbelief and hard- 
ness of heart, because they believed not 
them which had seen him after he was 
risen. (Mark 16: 14.) 

Those by the way side are they that 
hear; then cometh the devil, and taketh 
away the zvord out of their hearts, lest 
they should believe and be saved. 
(Luke 8: 12.) 

Then he said unto them, fools, and 
slow of heart to believe all that the 
prophets have spoken. (Luke 24: 25.) 

And ye have not his word abiding in 
you: for whom he hath sent, him, ye be- 
lieve not. (John 5: 38.) 

And because I tell you the truth, ye 
believe me not. (John 8: 45.) 

But ye believe not, because ye are not 
of my sheep, as I said unto you. 

My sheep hear my voice, and I knozv 
them, and they follow me. (John 10: 
26, 27.) 

But when divers were hardened, and 
believed not, but spake evil of that way 
before the multitude, he departed from 
them, and separated the disciples, dis- 
puting daily in the school of one Ty- 
rannus. (Acts 19: 9.) 

But if our gospel be hid, it is hid to 
them that are lost : 

In whom the god of this world hath 
blinded the minds of them which be- 
lieve not, lest the light of the glorious 
gospel of Christ, who is the image of 
God, should shine unto them. (2 Co- 
rinthians 4: 3, 4.) 

Wherein in time past ye walked ac- 
cording to the course of this world, ac- 
cording to the prince of the power of 
the air, the spirit that now worketh in 
the children of disobedience. (Ephe- 
sians 2:2.) 



523 



UNBELIEF 



THE COMPREHENSIVE ANALYSIS 



UNITY 



That they all might be damned who 
believed not the truth, but had pleasure 
in unrighteousness. (2 Thessalonians 
2: 12.) 

Take heed, brethren, lest there be in 
any of you an evil heart of unbelief, in 
departing from the living God. (He- 
brews 3: 12.) 

Mercy for Repentance After Unbelief. 

Who was before a blasphemer, and a 
persecutor, and injurious: but I ob- 
tained mercy, because I did it ignorant- 
ly in unbelief, (i Timothy i : 13.) 

Punishment of Unbelievers. 

And the Lord spake unto Moses and 
Aaron, Because ye believed me not, to 
sanctify me in the eyes of the children 
of Israel, therefore ye shall not bring 
this congregation into the land which 
I have given them. (Numbers 20: 12.) 

Therefore the Lord heard this, and 
was wroth : so a fire was kindled against 
Jacob, and anger also came up against 
Israel; 

Because they believed not in God, and 
trusted not in his salvation. (Psalm 
78: 21, 22.) 

/ said therefore unto you, that ye 
shall die in your sins: for if ye believe 
not that I am he, ye shall die in your 
sins. (John 8: 24.) 

And to whom sware he that they 
should not enter into his rest, but to 
them that believed not? 

So we see that they could not enter 
in because of unbelief. (Hebrews 3: 
18, 19.) 

Seeing therefore it remaineth that 
some must enter therein, and they to 
whom it was first preached entered not 
in because of unbelief. (Hebrews 4:6.) 

See that ye refuse not him that speak- 
eth : for if they escaped not who refused 



him that spake on earth, much more 
shall not we escape, if we turn away 
from him that speaketh from heaven. _ 
(Hebrews 12: 25.) 



UNITY. 

U'ni-ty — the union of a number of things' 
complete oneness of a collection of units or 
single things. The Bible teaches the unity of 
the Church and of the brotherhood of Chris- 
tian men. 

REFERENCES. 

And other sheep I have, which are 
not of this fold: them also I must bring, 
and they shall hear my voice; and there 
shall be one fold, and one shepherd. 
(John 10: 16.) 

So we, being many, are one body in 
Christ, and every one members one of 
another. (Romans 12: 5.) 

For we being many are one bread, 
and one body: for we are all partakers 
of that one bread, (i Corinthians 10: 

For by one Spirit are we all baptized 
into one body, whether we be Jews or 
Gentiles, whether we be bond or free; 
and have been all made to drink into 
one Spirit. 

For the body is not one member, but 
many, (i Corinthians 12: 13, 14.) . 

There is neither Jew nor Greek, 
there is neither bond nor free, there is 
neither male nor female: for ye are all 
one in Christ Jesus. (Galatians 3 : 28.) 

That in the dispensation of the ful- 
ness of times he might gather together 
in one all things in Christ, both which 
are in heaven, and which are on earth; 
even in him. (Ephesians i : 10.) 

Now therefore ye are no more stran- 
gers and foreigners, but fellow-citizens 
with the saints, and of the household of 
God. (Ephesians 2: 19.) 



I 



524 



URIAH 



THE COMPREHENSIVE ANALYSIS 



VENGEANCE 



Endeavouring to keep the unity of 
the Spirit in the bond of peace. 

There is one body, and one Spirit, 
even as ye are called in one hope of your 
calling; 

One Lord, one faith, one baptism, 

One God and Father of all, who is 
above all, and through all, and in you 
all. (Ephesians 4: 3-6.) 

URIAH. (See David, Bath-sheba.) 

U-ri'ah — a form of a Hebrew word mean- 
ing "flame of Jehovah." Uriah was a Hittite 
and one of the leading miHtary men of the 
kingdom of David, as well as the husband of 
Bath-sheba, for whom David had conceived a 
great passion. This passion brought about 
one of David's greatest sins, for, in order to 
make Bath-sheba his own, he had Uriah sent 
upon a mission which he thought would bring 
about his death. The expected occurred, and 
David then married Bath-sheba. Thus he 
was practicabl}' a murderer. 

References. — 2 Samuel li; i Kings 15. 

VANITY. (See Pride, Ostentation.) 

Van'i-ty — the quality or state of being 
vain ; unreal ; profitless ; empty ; unsubstan- 
tial ; also inordinate pride or conceit. 

The Bible contains frequent warnings re- 
garding vanity and vanities, pointing out the 
profitless and useless nature of things that are 
vain. Of vanities there are all sorts — of the 
person, of the mind, of riches, of position or 
social standing. 

REFERENCES. 

Vanity of vanities, saith the Preach- 
er, vanity of vanities; all is vanity. 
(Ecclesiastes 1:2.) 

I the Preacher was king over Israel 
in Jerusalem. 

And I gave my heart to seek and 
search out by wisdom concerning all 
things that are done under heaven : this 
sore travail hath God given to the sons 
of man to be exercised therewith. 



I have seen all the works that are 
done under the sun; and, behold, all is 
vanity and vexation of spirit. (Eccle- 
siastes 1 : 12-14.) 

Yea, I hated all my labour which I 
had taken under the sun: because I 
should lea\'e it unto the man that shall 
be after me. 

And who knoweth whether he shall 
be a wise man or a fool? yet shall he 
have rule over all my labour wherein 
I have laboured, and wherein I have 
shewed myself wise under the sun. 
This is also vanity. 

Therefore I went about to cause my 
heart to despair of all the labour which 
I took under the sun. 

For there is a man whose labour is 
in wisdom, and in knowledge, and in 
equity; yet to a man that hath not la- 
boured therein shall he leave it for his 
portion. This also is vanity and a great 
evil. (Ecclesiastes 2: 18-21.) 

Vanity of vanities, saith the Preach- 
er; all is vanity. (Ecclesiastes 12: 8.) 

VENGEANCE. (See Revenge.) 

Venge'ance — revenge. The Bible teaches 
us that human vengeance is wrong, and that 
vengeance, if it is to be taken, belongs to God. 

REFERENCES. 

Is not this laid up in store with me, 
and sealed up among my treasures? 

To me belongeth vengeance, and rec- 
ompense; their foot shall slide in due 
time : for the day of their calamity is at 
hand, and the things that shall come 
upon them make haste. (Deuteronomy 

32: 34, 35-) 

If I whet my glittering sword, and 
mine hand take hold on judgment; I 
will render vengeance to mine enemies, 
and will reward them that hate me. 



525 



VISIONS 



THE COMPREHENSIVE ANALYSIS 



WASHING 



I will make mine arrows drunk with 
blood, and my sword shall devour flesh ; 
and that with the blood of the slain and 
of the captives, from the beginning of 
revenges upon the enemy. 

Rejoice, O ye nations, with his peo- 
ple: for he will avenge the blood of his 
servants, and will render vengeance to 
his adversaries, and will be merciful 
unto his land, and to his people. (Deu- 
teronomy 32: 41-43.) 

For we know him that hath said. 
Vengeance belongeth unto me, I will 
recompense, saith the Lord. And again. 
The Lord shall judge his people. (He- 
brews 10: 30.) 

VISIONS. (See Dreams.) 

WASHING. 

Wash'ing — cleaning with water or some 
other fluid. The word is often used in Scrip- 
ture to show the cleansing process of Christ's 
blood with relation to sinners. 

REFERENCES. 
General. 

If I wash myself with snow water, 
and make my hands never so clean; 

Yet shalt thou plunge me in the ditch, 
and mine own clothes shall abhor me. 
(Job 9: 30, 31.) 

When the Lord shall have washed 
away the filth of the daughters of Zion, 
and shall have purged the blood of Je- 
rusalem from the midst thereof by the 
spirit of judgment, and by the spirit of 
burning. (Isaiah 4:4.) 

Not by works of righteousness which 
we have done, but according to his mer- 
cy he saved us, by the washing of re- 
generation, and renewing of the Holy 
Ghost. (Titus 3:5.) 

Let us draw near with a true heart 
in full assurance of faith, having our 



hearts sprinkled from an evil con- 
science, and our bodies washed with 
pure water. (Hebrews 10: 22.) 

Washing by Jesus' Blood. 

And such were some of you: but ye 
are washed, but ye are sanctified, but 
ye are justified in the name of the Lord 
Jesus, and by the Spirit of our God. 
( I Corinthians 6 : 11.) 

And from Jesus Christ, who is the 
faithful witness, and the first begotten 
of the dead, and the prince of the kings , 
of the earth. Unto him that loved us, ' 
and washed us from our sins in his own 
blood. (Revelation 1:5.) 

And I said unto him. Sir, thou know- 
est. And he said to me, These are they 
which came out of great tribulation, and 
have washed their robes, and made them 
white in the blood of the Lamb. (Rev- 
elation 7: 14.) 

Jesus Washes the Disciples' Feet. 

After that he poureth water into a 
bason, and began to wash the disciples' 
feet, and to wipe them with the towel 
wherewith he was girded. 

Then cometh he to Simon Peter : and 
Peter saith unto him. Lord, dost thou 
wash my feet? 

Jesus answered and said unto him,j 
What I do thou knowest not now; hut 
thou shalt know hereafter. 

Peter saith unto him. Thou shalt nev- 
er wash my feet. Jesus answered him, 
// / wash thee not, thou hast no part 
with me. 

Simon Peter saith unto him. Lord, 
not my feet only, but also my hands and 
my head. 

Jesus saith to him, He that is washed 
needeth not save to wash his feet, but 
is clean every whit: and ye are clean, 
but not all. 



536 



WATCHFULNESS 



THE COMPREHENSIVE ANALYSIS 



WATCHFULNESS 



For he knew who should betray him ; 
therefore said he, Ye are*not all clean. 

So after he had washed their feet, 
and had taken his garments, and was 
set down again, he said unto them, 
Know ye zvhat I have done to you? 

Ye call ine Master and Lord: and ye 
say zvell; for so I am. 

If I then, your Lord and Master, 
have zvashed your feet; ye also ought to 
wash one another's feet. 

For I have given yon an example, 
that ye shoidd do as I have done to you. 

Verily, verily, I say unto you, The 
servant is not greater than his lord; 
neither lie that is sent greater than he 
that sent him. (John 13: 5-16.) 

WATCHFULNESS. 

Watch 'ful-ness — the state or quality of 
being watchful ; alertness. The Scriptures 
command us to watchfulness for a number of 
different reasons — that Ave do not fall into 
temptation and sin, that we walk in the ways 
of God, that we maintain the proper relations 
between ourselves and our fellow-men, and 
that especially we be ready for the second 
coming of Christ. Watchfulness, therefore, 
is one of the Christian virtues. 

REFERENCES. 
Watching for Christ's Second Coming. 

Watch therefore; for ye know not 
zvhat hour your Lord doth come. 
(Matthew 24: 42.) 

For the Son of man is as a man tak- 
ing a far journey, zvho left his house, 
and gave authority to his servants, and 
to every man his work, and commanded 
the porter to watch. 

Watch ye therefore: for ye knozv not 
when the master of the house cometli, 
at even, or at midnight, or at the cock- 
crowing, or in the morning: 

Lest coming suddenly he -find you 
sleeping. 



-.1 



And what I say unto you I say unto 
all, Watch. (Mark 13: 34-37.) 

And take heed to yourselves, lest at 
any time your hearts be overcharged 
with surfeiting, and drunkenness, and 
cares of this life, and so that day come 
upon yon iinazvares. 

For as a snare shall it come on all of 
them that dzuell on the face of the whole 
earth. (Luke 21: 34, 35.) 

And that, knowing the time, that now 
it is high time to awake out of sleep: 
for now is our salvation nearer than 
when we believed. (Romans 13: 11.) 

Watchfulness against Sin, Temptation, etc. 

Then saith he unto them, A'ly soul is 
exceeding sorrowful, even unto death: 
tarry ye here, and zvatch with me. 

And he went a little farther, and fell 
on his face, and prayed, saying, my 
Father, if it he possible, let this cup pass 
from me: nevertheless not as I will, but 
as thou wilt. 

And he cometh unto the disciples, and 
findeth them asleep, and saith unto 
Peter, What, could ye not watch with 
me one hour? 

Watch and pray, that ye enter not 
into temptation: the spirit indeed is will- 
ing, but the flesh is zveak. (]\latthew 
26: 38-41.) 

^^'herefore let him that thinketh he 
standeth take heed lest he fall. ( i Co- 
rinthians 10: 12.) 

Praying always with all prayer and 
supplication in the Spirit, and watching 
thereunto with all perseverance and 
supplication for all saints. (Ephesians 
6: 18.) 

Continue in prayer, and watch in the 
same with thanksgiving. (Colossians 
4: 2.) 

Therefore let us not sleep, as do oth- 
ers ; but let us watch and be sober. 



527 



WATER 



THE COMPREHENSIVE ANALYSIS 



WATER 



For they that sleep sleep in the night ; 
and they that be drunken are drunken 
in the night. ( i Thessalonians 5 : 6, 7. ) 

But watch thou in all things, endure 
afflictions, do the work of an evangelist, 
make full proof of thy ministry. (2 
Timothy 4:5.) 

But the end of all things is at hand : 
be ye therefore sober, and watch unto 
prayer, (i Peter 4:7.) 

Be sober, be vigilant; because your 
adversary the devil, as a roaring lion, 
walketh about, seeking whom he may 
devour. ( i Peter 5:8.) 

WATER. 

Wa'ter — the fluid which descends in rain 
from the clouds and which forms lakes, riv- 
ers, seas, etc. We find a legion of references 
to water in the Scriptures, both in a literal 
sense and figurativel}^ The reason for this is 
not difficult to find. To the dwellers in Pales- 
tine and the surrounding countries water was 
a most valuable commodity, much more val- 
uable to them than to most of us nowadays. 
This was because of the fact that the land 
was hot and dry, and that, generally speaking, 
the life-giving fluid was scarce, because of the 
small size of the streams, the uncertain and 
rare character of the rainfall and the general 
lack of an abundant water supply. We can 
easily imagine the very high regard the ancient 
dwellers in the Holy Land had for water. 
Being so highly valued, it is also easy to un- 
derstand how water came to take a place in 
the figurative language of the people. 

REFERENCES. 

Thou visitest the earth, and waterest 
it: thou greatly enrichest it with the 
river of God, which is full of water: 
thou preparest them corn, when thou 
hast so provided for it. 

Thou waterest the ridges thereof 
abundantly: thou settlest the furrows 
thereof : thou makest it soft with show- 
ers: thou blessest the springing there- 
of. (Psalm 65: 9, 10.) 



When the poor and needy seek water, 
and there is none, and their tongue f ail- 
eth for thirst, I the Lord will hear them, 
I the God of Israel will not forsake 
them. 

I will open rivers in high places, and 
fountains in the midst of the valleys : I 
will make the wilderness a pool of wa- 
ter, and the dry land springs of water. 
(Isaiah 41 : 17, 18.) 

Ho, every one that thirsteth, come ye 
to the waters, and he that hath no 
money; come ye, buy, and eat; yea, 
come, buy wine and milk without money 
and without price. (Isaiah 55: i.) 

For my people have committed two 
evils; they have forsaken me the foun- 
tain of living waters, and hewed them 
out cisterns, broken cisterns, that can 
hold no water. (Jeremiah 2: 13.) 

In that day there shall be a fountain 
opened to the house of David and to 
the inhabitants of Jerusalem for sin and 
for uncleanness. (Zechariah 13: i.) 

Jesus answered. Verily, verily, I Say 
unto thee, Except a man he horn of 
water and of the Spirit, he cannot enter 
into the kingdom of God. (John 3:5.) 

Jesus answered and said unto her, // 
thou knewest the gift of God, and who 
it is that saith to thee. Give me to drink; 
thou wouldest have asked of him, and 
he would have given thee living water. 

The woman saith unto him. Sir, thou 
hast nothing to draw with, and the well 
is deep: from whence then hast thou 
that living water ? 

Art thou greater than our father 
Jacob, which gave us the well, and 
drank thereof himself, and his children, 
and his cattle? (John 4: 10-12,) 

In the last day, that great day of the 
feast, Jesus stood and cried, saying, // 
any man thirst, let him come unto me, 
and drink. 



i 



528 



WEEPING 



THE COMPREHENSIVE ANALYSIS 



WICKED 



He that helieveth on mc, as the Scrip- 
ture hath said, out of his belly shall 
■flow rivers of living zvater. 

(But this spake he of the Spirit, 
which they that beHeve on him should 
receive : for the Holy Ghost was not yet 
given; because that Jesus was not yet 
glorified.) (John 7: 37 3Q.) 

And did all drink the same spiritual 
drink; for they drank of that spiritual 
Rock that followed them : and that Rock 
was Christ, (i Corinthians 10: 4.) 

And he said unto me, It is done. I 
am Alpha and Omega, the beginning 
and the end. I will give unto him that 
is athirst of the fountain of the water 
of life freely. (Revelation 21: 6.) 

WEEPING. 

Weep'ing — the shedding of tears. For 
those who weep, no matter what the cause, the 
Scriptures are full of comfort. 

REFERENCES. 

Depart from me, all ye workers of 
iniquity; for the Lord hath heard the 
voice of my weeping. (Psalm 6:8.) 

For his anger endureth but a mo- 
ment; in his favour is life: weeping 
may endure for a night, but joy cometh 
in the morning. (Psalm 30: 5.) 

She weepeth sore in the night, and 
her tears are on her cheeks: among all 
her lovers she hath none to comfort 
her: all her friends have dealt treach- 
erously with her, they are become her 
enemies. (Lamentations 1:2.) 

Therefore also now, saith the Lord, 
turn ye even to me with all your heart, 
and with fasting, and with weeping, 
and with mourning. (Joel 2: 12.) 

But the children of the kingdom shall 
he cast out into outer darkness: there 
shall he weeping and gnashing of teeth. 
(Matthew 8: 12.) 



Then said the king to his servants, 
Bind him hand and foot, and take him 
away, and cast him into outer darkness; 
there shall he zueeping and gnashing of 
teeth. (Matthew 22: 13.) 

Blessed are ye that hunger now: for 
ye shall he filled. Blessed are ye thai 
zveep now: for ye shall laugh. (Luke 
6: 21.) 

And stood at his feet behind him 
weeping, and began to wash his feet 
with tears, and did wipe them with the 
hairs of her head, and kissed his feet, 
and anointed them with the ointment. 
(Luke 7: 38.) 

Then when Mary was come where 
Jesus was, and saw him, she fell down 
at his feet, saying unto him, Lord, if 
thou hadst been here, my brother had 
not died. 

When Jesus therefore saw her weep- 
ing, and the Jews also weeping which 
came with her, he groaned in the spirit, 
and was troubled. 

And said. Where have ye laid him? 
They said unto him. Lord, come and see. 

Jesus wept. (John 11 : 32-35.) 

Rejoice with them that do rejoice, 
and weep with them that weep. (Ro- 
mans 12: 15.) 

And they that weep, as though they 
wept not; and they that rejoice, as 
though they rejoiced not ; and they that 
buy, as though they possessed not. ( i 
Corinthians 7: 30.) 

And God shall wipe away all tears 
from their eyes; and there shall be no 
more death, neither sorrow, nor crying, 
neither shall there be any more pain: 
for the former things are passed away. 
(Revelation 21 : 4.) 

WICKED. (See Hell, Righteousness, Sin.) 

Wick'ed — the state or quality of being sin- 
ful; evil in principle or practice; contrary to 



34 



529 



WICKED 



THE COMPREHENSIVE ANALYSIS 



WICKED 



divine or moral law; addicted to vice or sin; 
also a name for a person or the persons who 
are any of these things or in any of these 
states. The Bible shows us plainly what hap- 
pens to those who are wicked. Before re- 
pentance, conversion and profession of Christ 
all men are wicked. It is a matter of our 
own choice whether we remain so, since we 
have the offer of pardon and salvation through 
the blood of Christ and His mediatorship with 
God the Father for us. For those who re- 
ject these boons there is eternal damnation. 

REFERENCES. 
Wicked and Righteous Contrasted. 

With the merciful thou wilt shew thy- 
self merciful, and with the upright man 
thou wilt shew thyself upright. 

With the pure thou wilt show thy- 
self pure; and with the froward thou 
wilt shew thyself unsavoury. 

And the afflicted people thou wilt 
save: but thine eyes are upon the 
haughty, that thou mayest bring them 
down. (2 Samuel 22: 26-28.) 

And the Spirit of God came upon 
Azariah the son of Oded : 

And he went out to meet Asa, and 
said unto him, Hear ye me, Asa, and 
all Judah and Benjamin; The Lord is 
with you, while ye be with him; and if 
ye seek him, he will be found of you; 
but if ye forsake him, he will forsake 
you. (2 Chronicles 15: i, 2.) 

Behold, God will not cast away a per- 
fect man, neither will he help the evil 
doers : 

Till he fill thy mouth with laughing, 
and thy lips with rejoicing. (Job 8: 
20, 21.) 

For the Lord knoweth the way of the 
righteous: but the way of the ungodly 
shall perish. (Psalm 1:6.) 

With the merciful thou wilt shew thy- 
self merciful ; with an upright man thou 
wilt shew thyself upright; 



Many sorrows shall be to the wicked : 
but he that trusteth in the Lord, mercy 
shall compass him about. (Psalm 32: 
10.) 

For the arms of the wicked shall be 
broken: but the Lord upholdeth the 
righteous. 

The Lord knoweth the da5^s of the 
upright: and their inheritance shall be 
for ever. 

They shall not be ashamed in the evil 
time: and in the days of famine they 
shall be satisfied. 

But the wicked shall perish, and the 
enemies of the Lord shall be as the fat 
of lambs: they shall consume; into 
smoke shall they consume away. 
(Psalm 37: 17-20.) 

He that walketh uprightly walketh 
surely : but he that perverteth his ways 
shall be known. (Proverbs 10: 9.) 

The fear of the wicked, it shall come 
upon him: but the desire of the right- 
eous shall be granted. 

As the whirlwind passeth, so is the 
wicked no more: but the righteous is 
an everlasting foundation. (Proverbs 
10: 24,25.) 

The hope of the righteous shall be 
gladness: but the expectation of the 
wicked shall perish. 

The way of the Lord is strength to 
the upright : but destruction shall be to 
the workers of iniquity. 

The righteous shall never be re- 
moved : but the wicked shall not inhabit 
the earth. (Proverbs 10: 28-30.) 

The wicked shall be a ransom for the 
righteous, and the transgressor for the 
upright. (Proverbs 21 : 18.) 

Thorns and snares are in the way of 
the froward : he that doth keep his soul 
shall be far from them. (Proverbs 
22: 5.) 

Whoso walketh uprightly shall be 



i 



530 



WICKED 



THE COMPREHENSIVE ANALYSIS 



WICKED 



saved: but he that is perverse in his 
ways shall fall at once. (Proverbs 28: 
18.) 

Therefore thus saith the Lord God, 
Behold, my servants shall eat, but ye 
shall be hungry: behold, my servants 
shall drink, but ye shall be thirsty: be- 
hold, my servants shall rejoice, but ye 
shall be ashamed: 

Behold, my servants shall sing for 
joy of heart, but ye shall cry for sorrow 
of heart, and shall howl for vexation of 
spirit. (Isaiah 65: 13, 14.) 

Then shall ye return, and discern be- 
tween the righteous and the wicked, be- 
tween him that serveth God and him 
that serveth him not. (Malachi 3 : 18.) 

The Prosperity of the Wicked. 

Complained about: 

The earth is given into the hand of 
the wicked : he covereth the faces of the 
judges thereof; if not, where, and who 
is he? (Job 9: 24.) 

The tabernacles of robbers prosper, 
and they that provoke God are secure; 
into whose hand God bringeth abun- 
dantly. (Job 12: 6.) 

Even when I remember I am afraid, 
and trembling taketh hold on my flesh. 

Wherefore do the wicked live, be- 
come old, yea, are mighty in power ? 

Their seed is established in their 
sight with them, and their offspring be- 
fore their eyes. 

Their houses are safe from fear, 
neither is the rod of God upon them. 
(Job 21: 6-9.) 

They spend their days in wealth, and 
in a moment go down to the grave. 
(Job 21: 13.) 

Yet he filled their houses with good 
things : but the counsel of the wicked is 
far from me. (Job 22: 18.) 

Righteous art thou, O Lord, when I 

53 



plead with thee: yet let me talk with 
thee of thy judgments : Wherefore doth 
the way of the wicked "prosper ? where- 
fore are all they happy that deal very 
treacherously ? 

Thou hast planted them, yea, they 
have taken root : they grow, yea, they 
bring forth fruit : thou art near in their 
mouth, and far from their reins. (Jer- 
emiah 12: I, 2.) 

Ye have wearied the Lord with your 
words. Yet ye say, Wherein have we 
wearied him ? When ye say. Every one 
that doeth evil is good in the sight of 
the Lord, and he delighteth in them ; or, 
Where is the God of judgment ? (Mal- 
achi 2: 17.) 

And now we call the proud happy; 
yea, they that work wickedness are set 
up; yea, they that tempt God are even 
delivered. (Malachi 3: 15.) 

The Wicked Shall Cease. 

There are the workers of iniquity 
fallen: they are cast down, and shall 
not be able to rise. (Psalm 36: 12.) 

Wait on the Lord, and keep his way, 
and he shall exalt thee to inherit the 
land : when the wicked are cut off, thou 
shalt see it. 

I have seen the wicked in great pow- 
er, and spreading himself like a green 
bay tree. 

Yet he passed away, and, lo, he was 
not : yea, I sought him, but he could not 
be found. (Psalm 37: 34-36.) 

The Doom of the Wicked. 

Their Terror: 

It is a fearful thing to fall into the 
hands of the living God. (Hebrews 10: 

31.) 

And the kings of the earth, and the 
great men, and the rich men, and the 
chief captains, and the mighty men, and 



WICKED 



THE COMPREHENSIVE ANALYSIS 



WICKED 



every bond man, and every free man, 
hid themselves in the dens and in the 
rocks of the mountains; 

And said to the mountains and rocks, 
Fall on us, and hide us from the face 
of him that sitteth on the throne, and 
from the wrath of the Lamb : 

For the great day of his wrath is 
come; and who shall be able to stand? 
(Revelation 6: 15-17.) 

Their Separation : 

Again, the kingdom of heaven is like 
unto a net, that was cast into the sea, 
and gathered of every kind: 

Which, when it was fidl, they drew 
to shore, and sat down, and gathered 
the good into vessels, but cast the bad 
away. 

So shall it be at the end of the world: 
the angels shall come forth, and sever 
the wicked from among the just. 
(Matthew 13: 47-49.) 

And before him shall be gathered all 
nations: and he shall separate them one 
from another, as a shepherd divideth 
his sheep from the goats: 

And he shall set the sheep on his 
right hand, but the goats on the left. 
(Matthew 25: 32, 33.) 

He that is unjust, let him be unjust 
still: and he which is filthy, let him be 
filthy still: and he that is righteous, let 
him be righteous still: and he that is 
holy, let him be holy still. (Revelation 
22: II,) 

Given Over to Satan: 

Set thou a wicked man over him: 
and let Satan stand at his right hand. 
(Psalm 109: 6.) 

And ye are puffed up, and have not 
rather mourned, that he that hath done 
this deed might be taken away from 
among you. 



For I verily, as absent in body, but 
present in spirit, have judged already, 
as though I were present, concerning 
him that hath so done this deed. 

In the name of our Lord Jesus Christ, 
when ye are gathered together, and my 
spirit, with the power of our Lord Jesus 
Christ, 

To deliver such a one unto Satan for 
the destruction of the flesh, that the 
spirit may be saved in the day of the 
Lord Jesus, (i Corinthians 5: 2-5.) 

Of whom is Hymeneus and Alexan- 
der ; whom I have delivered unto Satan, 
that they may learn not to blaspheme. 
( I Timothy i : 20. ) 

Damnation of the Wicked: 

There is a way that seemeth right 
unto a man; but the end thereof are 
the ways of death. (Proverbs 16: 25.) 

Another parable put he forth unto 
them, saying, The kingdom of heaven 
is likened unto a man which sowed good 
seed in his field: 

But while men slept, his enemy came 
and sowed tares among the wheat, and 
went his zvay. 

But when the blade was sprung up, 
and brought forth fruit, then appeared 
the tares also. 

So the servants of the householder 
came and said unto him, Sir, didst not 
thou sow good seed in thy Held? from 
whence then hath it tares? 

He said unto them. An enemy hath 
done this. The servants said unto him, 
Wilt thou then that we go and gather 
them up? 

But he said. Nay; lest while ye gather 
up the tares, ye root up also the wheat 
with them. 

Let both grow together until the 
harvest: and in the time of harvest I 
will say to the reapers, Gather ye to- 



532 



WICKED 



THE COMPREHENSIVE ANALYSIS 



WILL 



gether first the tares, and bind them in 
bundles to burn them: but gather the 
wheat into my barn. (Matthew 13: 

24-30-) 

He answered and said unto them, 

He that soweth the good seed is the Son 

of man; 

The Held is the world; the good seed 
are the children of the kingdom; but the 
tares are the children of the wicked one; 

The enemy that sozved them is the 
devil; the harvest is the end of the 
world; and the reapers are the angels. 

As therefore the tares are gathered 
and burned in the iire; so shall it be in 
the end of this world. 

The son of man shall send forth his 
angels, and they shall gather out of his 
kingdom all things that offend, and 
them which do iniquity; 

And shall cast them into a furnace of 
fire: there shall be wailing and gnash- 
ing of teeth. (Matthew 13: 37-42.) 

For J was a hungered, and ye gave me 
no meat: I was thirsty, and ye gave nie 
no drink: 

I was a stranger, and ye took me not 
in: naked, and ye clothed me not: sick, 
and in prison, and ye visited me not. 

Then shall they also answer him, say- 
ing, Lord, when saw we thee a hun- 
gered, or athirsf, or a stranger, or na- 
ked, or sick, or in prison, and did not 
minister unto thee? 

Then shall he answer them, saying. 
Verily I say unto you, Inasmuch as ye 
did it not to one of the least of these, 
ye did it not to me. 

And these shall go away into ever- 
lasting punishment: but the righteous 
into life eternal. (Matthew 25: 42- 
46.) 

Go to now, ye rich men, weep and 
howl for your miseries that shall come 
upon you. 



Your riches are corrupted, and your 
garments are motheaten. 

Your gold and silver is cankered ; and 
the rust of them shall be a witness 
against you, and shall eat yotu" flesh as 
it were fire. Ye have heaped treasure 
together for the last days. (James 5 : 

1-3- ) 

And many shall follow their perni- 
cious ways ; by reason of whom the way 
of truth shall be evil spoken of. 

And through covetousness shall they 
with feigned words make merchandise 
of you ; whose judgment now for a long 
time lingereth not, and their damnation 
slumbereth not. (2 Peter 2 : 2, 3. ) 

WILL. 

Will — that faculty or endowment of the 
soul which makes it capable of choosing; the 
faculty of the mind which enables us to do 
or not to do. God's will is the highest form 
of this sort of power, for the reason that it 
is the result of perfect wisdom and perfect 
knowledge, which elements are lacking in the 
case of man. The Bible teaches us that God's 
will is irresistible and that we must bow to it 
with humbleness and faith. Submission to the 
will of God is one of the highest forms of 
Christian virtue. 

REFERENCES. 
The Irresistible Will of God. 

This matter is by the decree of the 
watchers, and the demand by the word 
of the holy ones: to the intent that the 
living may know that the Most High 
ruleth in the kingdom of men, and giv- 
eth it to whomsoever he will, and set- 
teth up over it the basest of men. 
(Daniel 4: 17.) 

And all the inhabitants of the earth 
are reputed nothing: and he doeth ac- 
cording to his will in the army of heav- 
en, and among the inhabitants of the 
earth: and none can stay his hand, or 



533 



WILL 



THE COMPREHENSIVE ANALYSIS 



WILL 



say unto him, What doest thou? (Dan- 
iel 4: 35-) 

God's Will Fulfilled by Christ. 

He went away again the second time, 
and prayed, sajang, my Father, if 
this cup may not pass away from me, 
except I drink it, thy zvill he done. 
(Matthew 26: 42.) 

And he said, Abba, Father, all things 
are possible unto thee; take away this 
cup from me: nevertheless not what I 
will, hut what thou wilt. (Mark 14: 

Saying, Father, if thou he willing, 
remove this cup fron^i me: nevertheless 
not my will, hut thine, he done. (Luke 
22: 42.) 

Jesus saith unto them. My meat is to 
do the zvill of him that sent me, and to 
finish his work. (John 4: 34.) 

/ can of mine own self do nothing: 
as I hear, I judge: and my judgment is 
just; because I seek not mine own will, 
but the will of the Father which hath 
sent me. (John 5: 30.) 

How Will of God Is to Be Performed. 

// any man will do his will, he shall 
knozv of the doctrine, whether it he of 
God, or zvhether I speak of myself. 

He that speakefh of himself seeketh 
his own glory: but he tliat seeketh his 
glory that sent him, the same is true, 
and no unrighteousness is in him. 
(John 7: 17, 18.) 

Not with eyeservice, as men pleasers ; 
but as the servants of Christ, doing the 
will of God from the heart; 

With good will doing service, as to 
the Lord, and not to men. (Ephesians 
6:6,7.) 

Forasmuch then as Christ hath suf- 
fered for us in the flesh, arm yourselves 
likewise with the same mind: for he 



that hath suffered in the flesh hath 
ceased from sin; 

That he no longer should live the rest 
of his time in the flesh to the lusts of 
men, but to the will of God. (i Peter 
4: 1,2.) 

And this is his commandment. That 
we should believe on the name of his 
Son Jesus Christ, and love one another, 
as he gave us commandment. 

And he that keepeth his command- 
ments dwelleth in him, and he in him. 
And hereby we know that he abideth in 
us, by the Spirit which he hath given 
us. ( I John 3: 23, 24.) 

Man Must Submit to God's Will. 

After this manner therefore pray ye: 
Our Father zvhich art in heaven. Hal- 
lowed he thy name. 

Thy kingdom come. Thy will be 
done in earth, as it is in heaven. (Mat- 
thew 6: 10.) 

And when he would not be persuad- 
ed, we ceased, saying. The will of the 
Lord be done. (Acts 21 : 14.) 

Making request, if by any means 
now at length I might have a prosper- 
ous journey by the will of God to come 
unto you. (Romans i: 10.) 

That I may come unto you with joy 
by the will of God, and may with you 
be refreshed. (Romans 15: 32.) 

For that ye ought to say. If the Lord 
will, we shall live, and do this, or that. 
(James 4: 15.) 

The Will of Man. 

So then it is not of him that willeth, 
nor of him that runneth, but of God 
that sheweth mercy. (Romans 9: 16.) 

Among whom also we all had our 
conversation in times past in the lusts 
of our flesh, fulfilling- the desires of the 
flesh and of the mind; and were by na- 



534 



WISDOM 



THE COMPREHENSIVE ANALYSIS 



WISDOM 



ture the children of wrath, even as oth- 
ers. (Ephesians 2:3.) 

For the time past of our Hfe may suf- 
fice us to have wrought the will of the 
Gentiles, when we walked in lascivious- 
ness, lusts, excess of wine, revelling's, 
banquetings, and abominable idolatries, 
(i Peter 4:3.) 

WISDOM. (See Knowledge.) 

Wis'dom — knowledge, especially of the 
higher arts and sciences and branches of 
learning; prudence and discretion to perceive 
proper courses to pursue; natural intelligence 
and sagacity; also, in a Scriptural sense, 
knowledge of God. The Bible points out in 
various places the benefits of wisdom, since it 
overcomes the foolish and volatile in the hu- 
man nature, molds the character upon better 
lines and improves the capacity of the brain. 
True wisdom comes of God and leads toward 
God ; therefore, man should seek to achieve it. 

REFERENCES. 

Fear of God Wisdom's Beginning. 

And unto man he said, Behold, the 
fear of the Lord, that is wisdom: and 
to depart from evil is understanding. 
(Job 28: 28.) 

The fear of the Lord is the begin- 
ning of wisdom : a good understanding- 
have all they that do his command- 
ments: his praise endureth for ever. 
(Psalm III : 10.) 

The fear of the Lord is the begin- 
ning of knowledge: but fools despise 
wisdom and instruction. (Proverbs 
i: 7.) 

The fear of the Lord is the beginning 
of wisdom: and the knowledge of the 
Holy is understanding. (Proverbs 9: 
10.) 

Wisdom Comes from God. 

But there is a spirit in man: and the 
inspiration of the Almighty giveth 
them understanding. (Job 32: 8.) 



\Mio hath put wisdom in the inward 
parts? or who hath given understand- 
ing to the heart? (Job 38: 36.) 

I will instruct thee and teach thee in 
the way which thou shalt go: I will 
guide thee with mine eye. (Psalm 
32:8.) 

For the Lord giveth wisdom: out of 
his mouth cometh knowledge and un- 
derstanding. 

He layeth up sound wisdom for the 
righteous : he is a buckler to them that 
walk uprightly. (Proverbs 2: 6, 7.) 

Evil men understand not judgment: 
but they that seek the Lord understand 
all things. (Proverbs 28: 5.) 

Thus saith the Lord, thy Redeemer, 
the Holy One of Israel ; I am the Lord 
thy God which teacheth thee to profit, 
which leadeth thee by the way that thou 
shouldest go, (Isaiah 48: 17.) 

If any of you lack wisdom, let him 
ask of God, that giveth to all men lib- 
erally, and upbraideth not; and it shall 
be given him. (James 1:5.) 

Wisdom Is to Be Sought. 

Understand, ye brutish among the 
people : and ye fools, when will ye be 
wise? (Psalm 94: 8.) 

How long, ye simple ones, will ye 
love simplicity? and the scorners de- 
light in their scorning, and fools hate 
knowledge ? 

Turn you at my reproof: behold, I 
will pour out my spirit unto you, I will 
make known my words unto you. 
(Proverbs i : 22, 23.) 

Get wisdom, get understanding: for- 
get it not; neither decline from the 
words of my mouth. 

Forsake her not, and she shall pre- 
serve thee: love her, and she shall keep 
thee. 

Wisdom is the principal thing : there- 



535 



WISDOM 



THE COMPREHENSIVE ANALYSIS 



WISDOM 



fore get wisdom: and with all thy get- 
ting get understanding, (Proverbs 

4: 5-7-) 

Hear counsel, and receive instruc- 
tion, that thou mayest be wise in thy 
latter end. (Proverbs 19: 20.) 

Cease, my son, to hear the instruc- 
tion that causeth to err from the 
words of knowledge. (Proverbs 19: 
27.) 

Apply thine heart unto instruction, 
and thine ears to the words of knowl- 
edge. (Proverbs 23: 12.) 

Buy the truth, and sell it not; also 
wisdom, and instruction, and under- 
standing. (Proverbs 23: 23.) 

Brethren, be not children in under- 
standing: howbeit in malice be ye chil- 
dren, but in understanding be men. ( i 
Corinthians 14: 20.) 

See then that ye walk circumspectly, 
not as fools, but as wise. 

Redeeming the time, because the 
days are evil. 

Wherefore be ye not unwise, but un- 
derstanding what the will of the Lord 
is. (Ephesians 5: 15-17.) 

Walk in wisdom toward them that 
are without, redeeming the time. (Co- 
lossians 4:5.) 

Wisdom Is Attainable. 

Wisdom crieth without; she uttereth 
her voice in the streets : 

She crieth in the chief place of con- 
course, in the openings of the gates: in 
the city she uttereth her words, saying. 
(Proverbs i: 20, 21.) 

Doth not wisdom cry? and under- 
standing put forth her voice? 

She standeth in the top of high 
places, by the way in the places of the 
paths. (Proverbs 8: i, 2.) 

Unto you, O men, I call; and my 
voice is to the sons of man. 



O ye simple, understand wisdom : and, 
ye fools, be ye of an understanding 
heart. 

Hear; for I will speak of excellent 
things ; and the opening of my lips shall 
be right things. 

For my mouth shall speak truth ; and 
wickedness is an abomination to my 
lips. 

All the words of my mouth are in 
righteousness; there is nothing fro- 
ward or perverse in them. (Proverbs 
8: 4-8.) 

Wisdom hath builded her house, she 
hath hewn out her seven pillars : 

She hath killed her beasts; she hath 
mingled her wine; she hath also fur- 
nished her table. 

She hath sent forth her maidens : she 
crieth upon the highest places of the 
city. 

Whoso is simple, let him turn in hith- 
er : as for him that wanteth understand- 
ing, she saith to him, 

Come, eat of my bread, and drink of 
the wine which I have mingled. 

Forsake the foolish, and live ; and go 
in the way of understanding. (Prov- 
erbs 9: 1-6.) 

A scorner seeketh wisdom, and find- 
eth it not: but knowledge is easy unto 
him that understandeth. (Proverbs 
14: 6.) 

Where Wisdom Is Not. 

For vain man would be wise, though 
man be born like a wild ass's colt. (Job 
11: 12.) 

Great men are not always wise: 
neither do the aged understand judg- 
ment. (Job 22 \ 9.) 

But where shall wisdom be found? 
and where is the place of understand- 
ing? 

Man knoweth not the price thereof; 



536 



WISDOM 



THE COMPREHENSIVE ANALYSIS 



WISDOM 



neither is it found in the land of the 
living. 

The depth saith, It is not in me: and 
the sea saith, It is not with me. (Job 
28: 12-14.) 

Whence then cometh wisdom? and 
where is the place of understanding? 

Seeing it is hid from the eyes of all 
living, and kept close from the fowls of 
the air. 

Destruction and death say. We have 
heard the fame thereof with our ears. 
(Job 28: 20-22.) 

I communed with mine own heart, 
saying, Lo, I am come to great estate, 
and have gotten more wisdom than all 
they that have been before me in Jeru- 
salem: yea, my heart had great ex- 
perience of wisdom and knowledge. 

And I gave my heart to know wis- 
dom, and to know madness and folly: 
I perceived that this also is vexation of 
spirit. (Ecclesiastes i: 16, 17.) 

All this have I proved by wisdom : I 
said, I will be wise ; but it was far from 
me. 

That which is far ofif, and exceeding 
deep, who can find it out ? 

I applied mine heart to know, and to 
search, and to seek out wisdom, and the 
reason of things, and to know the 
wickedness of folly, even of foolish- 
ness and madness. (Ecclesiastes 7: 

23-25-) 

When I applied mine heart to know 

wisdom, and to see the business that is 

done upon the earth: (for also there is 

that neither day nor night seeth sleep 

with his eyes:) 

Then I beheld all the work of God, 

that a man cannot find out the work 

that is done under the sun: because 

though a man labour to seek it out, yet 

he shall not find it; yea further; though 

a wise man think to know it, yet shall 



he not be able to find it. (Ecclesiastes 
8: 16, 17.) 

General Remarks and Exhortations on 
Wisdom. 

I will shew thee, hear me; and that 
which I have seen I will declare ; 

Which wise men have told from their 
fathers, and have not hid it : 

Unto whom alone the earth was giv- 
en, and no stranger passed among 
them. (Job 15: 17-19.) 

Thou shalt also decree a thing, and 
it shall be established unto thee: and 
the light shall shine upon thy ways. 
(Job 22: 28.) 

It cannot be gotten for gold, neither 
shall silver be weighed for the price 
thereof. (Job 28: 15.) 

The mouth of the righteous speak- 
eth wisdom, and his tongue talketh of 
judgment. (Psalm 37: 30.) 

Whoso is wise, and will observe 
these things, even they shall understand 
the lovingkindness of the Lord. (Psalm 
107: 43-) 

Then shalt thou understand right- 
eousness, and judgment, and equity; 
yea, every good path. 

When wisdom entereth into thine 
heart, and knowledge is pleasant unto 
thy soul; 

Discretion shall preserve thee, under- 
standing shall keep thee. (Proverbs 
2: 9-11.) 

Happy is the man that findeth wis- 
dom, and the man that getteth under- 
standing : 

For the merchandise of it is better 
than the merchandise of silver, and the 
gain thereof than fine gold. 

She is more precious than rubies: 
and all the things thou canst desire are 
not to be compared unto her. 

Length of days is in her right hand; 



537 



WISDOM 



THE COMPREHENSIVE ANALYSIS 



WISDOM 



and in her left hand riches and hon- 
our. 

Her ways are ways of pleasantness, 
and all her paths are peace. 

She is a tree of life to them that lay 
hold upon her: and happy is every one 
that retaineth her. (Proverbs 3: 13- 
18.) 

Wisdom is good with an inheritance : 
and by it there is profit to them that see 
the sun. 

For wisdom is a defence, and money 
is a defence: but the excellency of 
knowledge is, that wisdom giveth life 
to them that have it. (Ecclesiastes 7: 
II, 12.) 

A wise man's heart is at his right 
hand; but a fool's heart at his left. 
(Ecclesiastes 10: 2.) 

The light of the body is the eye; if 
therefore thine eye be single, thy zvhole 
body shall be full of light. 

But if thine eye be evil, thy whole 
body shall be ftdl of darkness. If there- 
fore the light that is in thee be dark- 
ness, how great is that darkness! 
(Matthew 6: 22, 23.) 

Now concerning spiritual gifts, 
brethren, I would not have you igno- 
rant, (i Corinthians 12: i.) 

The eyes of your understanding be- 
ing enlightened; that ye may know 
what is the hope of his calling, and 
what the riches of the glory of his in- 
heritance in the saints. ( Ephesians i : 
18.) 

But the wisdom that is from above is 
first pure, then peaceable, gentle, and 
easy to be entreated, full of mercy and 
good fruits, without partiality and with- 
out hypocrisy. (James 3: 17.) 

Wisdom to Be Found in Scripture. 

Moreover by them is thy servant 



warned; and in keeping of them there 
is great reward. (Psalm 19: 11.) 

Thou through thy commandments 
hast made me wiser than mine enemies ; 
for they are ever with me. 

I have more understanding than all 
my teachers : for thy testimonies are my 
meditation. 

I understand more than the ancients, 
because I keep thy precepts. (Psalm 
119: 98-100.) 

To know wisdom and instruction; to 
perceive the words of understanding ; 

To receive the instruction of wis- 
dom, justice, and judgment, and equity ; 

To give subtilty to the simple, to the 
young man knowledge and discretion. 
(Proverbs i : 2-4.) 

Jesus saith unto them, Have ye un- 
derstood all these things? They say 
unto him. Yea, Lord. 

Then said he unto them. Therefore 
every scribe which is instructed unto 
the kingdom of heaven, is like unto a 
man that is a householder, which bring- 
eth forth out of his treasure things new 
and old. (Matthew 13: 51, 52.) 

And when he was alone, they that 
were about him with the twelve asked 
of him the parable. 

And he said unto them. Unto you it 
is given to know the mystery of the 
kingdom of God: but unto them that 
are without, all these things are done 
in parables: 

That seeing they may see, and not 
perceive; and hearing they may hear, 
and not understand; lest at any tiine 
they shoidd be converted, and their sins 
should be forgiven them. (Mark 4: 10- 

12.) 

And Jesus answering said unto them. 
Do ye not therefore err, because ye 
know not the Scriptures, neither the 
power of God? (Mark 12: 24.) 



538 



WITNESS 



THE COMPREHENSIVE ANALYSIS 



WITNESS 



Now all these things happened unto 
them for ensamples : and they are writ- 
ten for our admonition upon whom the 
ends of the world are come, (i Co- 
rinthians 10 : II.) 

Whereby, when ye read, ye may un- 
derstand my knowledge in the mystery 
of Christ. (Ephesians 3:4.) 

Worldly Wisdom Foolishness with God, 

For it is written, I will destroy the 
wisdom of the wise, and will bring to 
nothing the understanding of the pru- 
dent. 

Where is the wise? where is the 
scribe? where is the disputer of this 
world? hath not God made foolish the 
wisdom of this world? 

For after that in the wisdom of God 
the world by wisdom knew not God, it 
pleased God by the foolishness of 
preaching to save them that believe. 

For the Jews require a sign, and 
the Greeks seek after wisdom. ( i Co- 
rinthians 1 : 19-22.) 

Howbeit we speak wisdom among 
them that are perfect: yet not the wis- 
dom of this world, nor of the princes of 
this world, that come to nought, (i 
Corinthians 2:6.) 

Let no man deceive himself. If any 
man among you seemeth to be wise in 
this world, let him become a fool, that 
he may be wise. 

For the wisdom of this world is fool- 
ishness with God: for it is written. He 
taketh the wise in their own craftiness. 

And again, The Lord knoweth the 
thoughts of the wise, that they are vain, 
(i Corinthians 3: 18-20.) 

WITNESS. 

Wit'ness — a person or thing that fur- 
nishes evidence or proof; also to a certain 
extent the proof itself. The word is a very 
important one Scripturally, and is found in 



the Bible used in a number of different ways, 
but always with the idea as conveyed in the 
above definition. The chief uses are : ( i ) a 
person who deposes to the occurrence of any 
fact, a witness of an event; (2) in a general 
sense, a person who is able to certify to some- 
thing within his cognizance; (3) a person 
who is able to testify to the world what God 
has done to or through him or has revealed 
through him; (4) the constant profession of 
Christianity and the witness of the truth of 
the gospel of God. 

REFERENCES. 

God Invoked as a Witness. 

And the elders of Gilead said unto 
Jephthah, The Lord be witness between 
us, if we do not so according to thy 
words. (Judges 11: 10.) 

Then they said to Jeremiah, The 
Lord be a true and faithful witness be- 
tween us, if we do not even according 
to all things for the which the Lord thy 
God shall send thee to us. (Jeremiah 

42: 5-) 

Hear, all ye people ; hearken, O earth, 
and all that therein is : and let the Lord 
God be witness against you, the Lord 
from his holy temple. (Micah 1:2.) 

For God is my witness, whom I serve 
with my spirit in the gospel of his Son, 
that without ceasing I make mention of 
you always in my prayers. (Romans 

1:9.) 

For neither at any time used we flat- 
tering words, as ye know, nor a cloke 
of covetousness ; God is witness, (i 
Thessalonians 2:5.) 

The Father Bears Witness to Christ. 

And Jesus, when he was baptized, 
went up straightway out of the water: 
and, lo, the heavens were opened unto 
him, and he saw the Spirit of God de- 
scending like a dove, and lighting upon 
him: 



539 



WITNESS 



THE COMPREHENSIVE ANALYSIS 



WORKS 



And lo a voice from heaven saying, 
This is my beloved Son, in whom I am 
well pleased. (Matthew 3: 16, 17.) 

And the Father himself, which hath 
sent me, hath home witness of me. 
Ye have neither heard his voice at any 
time, nor seen his shape. (John 5 : 37.) 

Father, glorify thy name. Then came 
there a voice from heaven, saying, I 
have both glorified it, and will glorify 
it again. (John 12: 28.) 

God also bearing them witness, both 
with signs and wonders, and with 
divers miracles, and gifts of the Holy 
Ghost, according to his own will? 
(Hebrews 2:4.) 

For there are three that bear record 
in heaven, the Father, the Word, and 
the Holy Ghost: and these three are 
one. (i John 5:7.) 

Holy Ghost Witness to Christ. 

And I knew him not: but he that 
sent me to baptize with water, the same 
said unto me, Upon whom thou shalt 
see the Spirit descending, and remain- 
ing on him, the same is he which bap- 
tizeth with the Holy Ghost. (John i : 

33-) 

But when the Comforter is come, 

whom I will send unto you from the 
Father, even the Spirit of truth, which 
proceedeth from the Father, he shall 
testify of me. (John 15: 26.) 

And we are his witnesses of these 
things; and so is also the Holy Ghost, 
whom God hath given to them that 
obey him. (Acts 5: 32,) 

Save that the Holy Ghost witnesseth 
in every city, saying that bonds and 
afflictions abide me. (Acts 20: 23.) 

Whereof the Holy Ghost also is a 
witness to us: for after that he had 
said before. (Hebrews 10: 15.) 



False Witnesses. (See Commandments, 
Lying, Perjury.) 

Thou shalt not raise a false report: 
put not thine hand with the wicked to 
be an unrighteous witness. (Exodus 
23: I.) 

And ye shall not swear by my name 
falsely, neither shalt thou profane the 
name of thy God: I am the Lord. 
(Leviticus 19: 12.) 

Neither shalt thou bear false witness 
against thy neighbour. (Deuteronomy 
5:20.)^ 

A faithful witness will not lie: but a 
false witness will utter lies. (Proverbs 

14:5-) 

An ungodly witness scorneth judg- 
ment: and the mouth of the wicked de- 
voureth iniquity. (Proverbs 19: 28.) 

Be not a witness against thy neigh- 
bour without cause; and deceive not 
with thy lips. (Proverbs 24: 28.) 

A man that beareth false witness 
against his neighbour is a maul, a 
sword, and a sharp arrow. (Proverbs 
25:18.) 

And let none of you imagine evil in 
your hearts against his neighbour; and 
love no false oath: for all these are 
things that I hate, saith the Lord. 
(Zechariah 8: 17.) 

WORD. (See Christ, Jesus, Scriptures.) 

Word — one of the names of Christ; espe- 
cially applied to Him by John ; also a name 
given to the Scriptures. 



WORKS. 

Works — acts; deeds; achievements. The 
word "works" is used in Scripture in a num- 
ber of different ways ; chiefly, however, to 
specify the acts and deeds of God, and the 
acts and deeds of man. The Bible teaches 
that all man's good works are inspired of God 
and that of himself man is incapable of them. 



540 



WORKS 



THE COMPREHENSIVE ANALYSIS 



WORKS 



REFERENCES. 
Works Required for Justification. 

And it shall be our righteousness, if 
we observe to do all these command- 
ments before the Lord our God, as he 
hath commanded us. (Deuteronomy 
6:25.) 

Was not Abraham our father justi- 
fied by works, when he had offered 
Isaac his son upon the altar? 

Seest thou how faith wrought with 
his works, and by works was faith made 
perfect? (James 2: 21, 22.) 

Ye see then how that by works a 
man is justified, and not by faith 
only. 

Likewise also was not Rahab the 
harlot justified by works, when she had 
received the messengers, and had sent 
them out another way? (James 2: 24, 

25-) 



Works without Faith Insufficient. 

I know it is so of a truth: but how 
should man be just with God? 

If he will contend with him, he can- 
not answer him one of a thousand. 
(Job 9: 2, 3.) 

What shall we say then that Abra- 
ham our father, as pertaining to the 
flesh, hath found? 

For if Abraham were justified by 
works, he hath whereof to glory; but 
not before God. (Romans 4: i, 2.) 

Now to him that worketh is the re- 
ward not reckoned of grace, but of debt. 
(Romans 4:4.) 

For as many as are of the works of 
the law are under the curse: for it is 
written. Cursed is every one that con- 
tinueth not in all things which are writ- 
ten in the book of the law to do them. 
(Galatians 3: 10.) 



Faith without Works Insufficient. 

Do we then make void the law 
through faith? God forbid: yea, we 
establish the law. (Romans 3: 31.) 

This is a faithful saying, and these 
things I will that thou affirm constant- 
ly, that they which have believed in 
God might be careful to maintain good 
works. These things are good and 
profitable unto men. (Titus 3:8.) 

And let ours also learn to maintain 
good works for necessary uses, that 
they be not unfruitful. (Titus 3: 14.) 

What doth it profit, my brethren, 
though a man say he hath faith, and 
have not works? can faith save him? 
(James 2: 14.) 

Even so faith, if it hath not works, 
is dead, being alone. 

Yea, a man may say, Thou hast 
faith, and I have works: shew me thy 
faith without thy works, and I will 
shew thee my faith by my works. 
(James 2: 17, 18.) 

But wilt thou know, O vain man, 
that faith without works is dead? 
(James 2: 20.) 

For as the body without the spirit is 
dead, so faith without works is dead 
also. (James 2: 26.) 

Works the Fruit of Faith. 

Ye shall know them by their fruit s^ 
Do men gather grapes of thorns, or Hgs 
of thistles? 

Even so every good tree bringeth 
forth good fruit; but a corrupt tree 
bringeth forth evil fruit. 

A good tree cannot bring forth evil 
fruit, neither can a corrupt tree bring 
forth good fruit. 

Every tree that bringeth not forth 
good fruit is hewn down, and cast into 
the fire. 



541 



WORSHIP 



THE COMPREHENSIVE ANALYSIS 



WORSHIP 



Wherefore by their fruits ye shall 
know them. (Matthew 7: 16-20.) 

Either make the tree good, and his 
fruit good; or else make the tree cor- 
rupt, and his fruit corrupt: for the tree 
is knozvn by his fruit. (Matthew 12: 

33-) 

And now also the axe is laid unto 
the root of the trees: every tree there- 
fore which bringeth not forth good 
fruit is hewn down, and cast into the 
■fire. (Luke 3:9.) 

For a good tree bringeth not forth 
corrupt fruit; neither doth a corrupt 
tree bring forth good fruit. 

For every tree is known by his own 
fruit. For of thorns men do not 
gather figs, nor of a bramble bush 
gather they grapes. (Luke 6: 43, 

44-) 

Man to Be Judged by His Works. 

Now if any man build upon this foun- 
dation gold, silver, precious stones, 
wood, hay, stubble ; 

Every man's work shall be made 
manifest: for the day shall declare it, 
because it shall be revealed by fire ; and 
the fire shall try every man's work of 
what sort it is. 

If any man's work abide which he 
hath built thereupon, he shall receive a 
reward. 

If any man's work shall be burned, 
he shall suffer loss : but he himself shall 
be saved; yet so as by fire, (i Corin- 
thians 3: 12-15.) 



WORSHIP. 

Wor'ship — the act of paying divine hon- 
ors to the Supreme Being ; reading His word, 
religious reverence and homage by the per- 
formance of rites, ceremonies, etc. 



REFERENCES. 
Praise Is Worship. 

I will praise thee for ever, because 
thou hast done it: and I will wait on 
thy name; for it is good before thy 
saints. (Psalm 52: 9.) 

Kings of the earth, and all people; 
princes, and all judges of the earth: 

Both young men, and maidens; old 
men, and children: 

Let them praise the name of the 
Lord: for his name alone is excellent; 
his glory is above the earth and heaven. 
(Psalm 148: 11-13.) 

Hearing Qod's Word Is Worship. 

Keep thy foot when thou goest to the 
house of God, and be more ready to 
hear, than to give the sacrifice of fools : 
for they consider not that they do evil. 
(Ecclesiastes 5: i.) 

The Church the Place of Worship. 

And he came to Nazareth, where he 
had been brought up: and, as his cus- 
tom was, he went into the synagogue 
on the sabbath day, and stood up for to 
read. 

And there was delivered unto him 
the book of the prophet Esaias. And 
when he had opened the book, he found 
the place where it was written. 

The Spirit of the Lord is upon me, 
because he hath anointed me to preach 
the gospel to the poor; he hath sent me 
to heal the broken-hearted, to preach 
deliverance to the captives, and recov- 
ering of sight to the blind, to set at lib- 
erty them that are bruised, 

To preach the acceptable year of the 
Lord. (Luke 4: 16-19.) 

Now Peter and John went up togeth- 
er into the temple at the hour of prayer, 
being the ninth hour. (Acts 3:1.) 



542 



WORSHIP 



THE COMPREHENSIVE ANALYSIS 



ZION 



General Calls to Worship. 

This is the day which the Lord hath 
made; we will rejoice and be glad in it. 
(Psalm ii8: 24.) 

I was glad when they said unto me, 
Let us go into the house of the Lord. 
(Psalm 122: I.) 

But the Lord is in his holy temple : 
let all the earth keep silence before him. 
(Habakkuk 2: 20.) 

From the rising of the sun even unto 
the going down of the same my Name 
shall be great among the Gentiles; and 
in every place incense shall be offered 
unto my Name, and a pure offering: 
for my Name shall be great among the 
heathen, saith the Lord of hosts. 
(Malachi i : 11.) 

/ zvill arise and go to my father, and 
will say unto him, Father, I have sinned 
against heaven, and before thee, 

And am no more worthy to he called 
thy son. (Luke 15: 18, 19.) 

Let us come boldly unto the throne 
of grace, that we may obtain mercy, 
and find grace to help in time of need. 
(Hebrews 4: 16.) 

Worship in Heaven. 

And when those beasts give glory 
and honour and thanks to him that sat 
on the throne, who liveth for ever and 
ever, 

The four and twenty elders fall down 
before him that sat on the throne, and 
worship him that liveth for ever and 
ever, and cast their crowns before the 
throne, saying. (Revelation 4: 9, 10.) 



And the four beasts said. Amen. 
And the four and twenty elders fell 
down and worshipped him that liveth 
for ever and ever. (Revelation 5: 14.) 

ZACCH>EUS. 

Zac-ch^'us — a form of a Hebrew word 
meaning "just." This man was a superin- 
tendent of taxes or collector of customs. He 
came to hear Jesus preach, and Jesus showed 
him special favor by going to his house as a 
guest, also showing that he knew Zacchaeus 
to be a good man and one to whom salvation 
was near. 

Reference. — Luke 19. 

ZACH ARIAS. (See Elizabeth, John the 
Baptist.) 

Zach'a-ri'as — the father of John the Bap- 
tist. 

Reference. — Luke i : 5-65. 

ZECHARIAH. 

Zech'a-ri'ah — a form of a Hebrew word 
meaning "whom Jehovah remembers." There 
are a large number of persons of the name 
of Zechariah in the Bible. The most impor- 
tant of them probably is the prophet of the 
name, the eleventh in order. 

Reference. — The book of Zechariah. 

ZION. 

Zi'oN — a form of a Hebrew word mean- 
ing "sunny." Zion was one of the mounts 
upon which Jerusalem was built. David 
brought the ark to the place, and therefore 
made it sacred, the name of "the holy hill" 
being thereafter given to it. Afterwards it 
became quite common to call the whole city 
of Jerusalem Zion, and the name has been 
largely used as a title for the Church at large. 



543 



1 




God looked and saw 
One da\' a man at work with brush and paint, 
Limning trees and sky, striving with set face 
To mirror Nature and to steal the hues 
Of a wondrous sunset. And God was glad, 
For God saw in this mortal son of His 
A way to give the other men of earth 
New views of Heaven and Himself, and new 
Aspirations for a nobler living. 
And lo ! He sent an angel down to earth. . . . 
"Paint God and Heaven," said the messenger ; 
"Paint the dying Christ — paint Him as He went 
Among you doing good. Paint and still paint, 
And let thy art lift men upward to Him 
Who sent me." — The Litaxy of Art. 






lA 




ADORATION OF THE SHEPHERDS 

BY GUILLAUME ADOLPHE BOUGUEREAU (fRENCh). BORN 1825. 

FTER the shepherds on the hills 
around Bethlehem heard the heaven- 
ly choirs singing the anthem which 
told of the birth of the Saviour, they 
made haste, so Luke tells us, to go up 
to the city and find the child, as well as to see the 
marvel God had brought to pass. When they had 
come into the place where the child lay, it can be 
imagined that they gave it adoration. This beau- 
tiful incident has been placed upon canvas with 
what seems must be wonderful fidelity. Jesus rests, 
a tiny, sleeping babe, in a manger. Above him, 
with a face alight with love and pride and joy, is 
His mother. And how many times have we seen 
upon the countenances of persons viewing a new- 
born child just the same tender, touched, smiling, 
and happy glances that we see in the faces of the 
rude and uncouth sheep-herders Bouguereau has 
painted. 

(For biography of Bouguereau see descriptive 
matter to "The First Mourners.") 





BY OUILLAUME ADOLPHE BOUGUEREAU. 

THE ADORATION OF THE SHEPHERDS. 



And they 
2: i6.) 



found Mary, and Joseph, and the babe lying in a manger. (Luke 




c 



MARY AND ELISABETH 

BY CARL MULLER (gERMAN). BORN 1818. 

ARL MULLER, a native of Darm- 
stadt, is perhaps better known for his 
frescoes than for his work on canvas. 
Muller's father was an artist before 
him, and taught him the rudiments of 
Art, his later studies being prosecuted in Dussel- 
dorf. As a painter of frescoes he received commis- 
sions to decorate a large number of German 
churches, and the bulk of his work is to be seen in 
sacred edifices. 

In his "Mary and Elisabeth" Muller is seen in 
one of his happiest moods. Unfortunately there is 
no Scripture to fit the picture, the artist having 
permitted his imagination to picture a scene be- 
tween the mother of Jesus and the mother of John 
the Baptist, which is not recorded in Scripture, al- 
though there is no doubt that one or more scenes of 
such a character actually took place. Muller shows 
us the two highly-favored mothers meeting, prob- 
ably talking as mothers will in their fondness for 
their offspring over the health and good looks of 
the babes. The imagery and symbolism of the 
painting are strong, notably in the attitude of the 
infant John toward the baby Saviour. 





F 




BY CARL MULLER. 



MARY AND ELISABETH. 





A 



JOHN AND THE LAMB 

BY BARTOLOME ESTEBAN MURILLO (sPANISH). BORN 1617 ; 

DIED 1862. 

S long as Art lives men will know and 
delight in the works of Murillo, the 
greatest figure among Spanish paint- 
ers of religious subjects. His place 
among the old masters is assured and 
his work has had a decided effect in molding the 
modern schools. Murillo was born in Seville, one 
of the most beautiful of Spanish cities. Of his 
early life we do not know much, save that he was 
apprenticed to his uncle to learn the rudiments of 
painting. At the age of 23 he was left without 
means, but supported himself by his brush. He 
gained eminence in his profession only after strug- 
gles with poverty, but at the age of 31 married a 
wealthy noblewoman, and thereafter his future was 
assured. His house and studio were the resorts of 
the highest people in the kingdom, and Murillo him- 
self was chosen to head the Seville school of art. 
His paintings were sought after not only in Spain, 
but all over Europe, especially for church decora- 
tions. One churchly subject — "The Immaculate 
Conception" — he painted no less than twenty times. 
During the Napoleonic wars the French removed a 
large number of Murillo's paintings from Spain, 
and one of the best examples of "The Immaculate 
Conception" is now in the Louvre, in Paris. 

The picture here reproduced, "Saint John and 
the Lamb," is a fair example of the artist's work. 
He has pictured John as a child — the symbolic fore- 
runner of the Christ — and the whole tone of the 
work is allegorical. On the following page will be 
shown the same subject treated by an artist of mod- 
ern times. 







Behold the Lamb of God, which taketh away the sin of the world. (John i: 29.) 



I 





THE TEMPTATION OF CHRIST 

BY ARY SCHEFFER (dUTCH-FRENCH) . BORN 1795; ^^^D 1858. 

RANGE claims Scheffer and his genius 
for the reason that he spent the better 
part of his Hfe there, but Holland was 
the painter's birthplace and the home 
of his people. He was born in the 
quaint old city of Dordrecht, and very early showed 
signs of the talent that later made him famous. As 
the result of the compliments paid to a picture he 
painted at the age of twelve he was sent to Paris to 
study art. At the time there was just beginning 
the movement that resulted in the breaking away 
from the old models and the forming of the real 
modern school of art. Scheffer was one of the first 
to take the new path and became a romanticist. 
His career may be divided into three parts. In the 
first he painted largely from nature; in the second 
he chose ideal subjects; and in the third he gave 
himself to the religious, and in it did probably his 
best work. 

"The Temptation of Christ" is one of the best 
known of Scheffer's works. One cannot look at it 
without feeling its strength and virility, and yet it 
is extremely simple in color and composition. 




BY ARY SCHEFFER. 



THE TEMPTATION OF JESUS. 

If thou therefore wilt worship me, all shall be thine. And Jesus answered and said 
unto him, Get thee behind me, Satan. (Luke 4: 7, 8.) 






THE GOOD SHEPHERD 

BY BERNHARD PLOCKHORST (gERMAN). BORN 1825. 

PUS picture is one of the most popular 

of the paintings of Plockhorst. It is 

rich in thought and sentiment and a 

splendid piece of composition as well. 

The tenderness and gentleness on the 

face of Jesus are noticeable features of the work. 

(For biography of Plockhorst see descriptive 

matter to "The Flight into Egypt.") 



T 






3Y a tlKIM l-«/\K D t^l_t_n;Kn o hei»T 



THE GOOD SHEPHERD. 

I am the good shepherd, and know my sheep, and am known of mine. (John lO: 14.) 





THE GOOD SAMARITAN 

BY KONRAD SIEM ENROTH ( GERMAN). BORN 1 854. 

lEMENROTH was born in a small 
Prussian village named Kustrin, and 
was the son of poor parents. He ear- 
ly showed signs of artistic talent and 
succeeded in getting lessons at the 
Berlin Academy and from von Wesser. He has 
risen rapidly to influence in the German art world 
and is regarded as a member of the first class of 
German painters. His masterpiece is the picture 
herewith reproduced. It is regarded as the best 
illustration of the parable of the good Samaritan 
yet produced. 



s 




.^a. 




I 



I 








CHRIST BEFORE PILATE 

BY MICHAEL MUNKACSY (HUNGARIAN). BORN 1844 ; 

DIED 1900. 



UNKACSY is just beginning to be re- 
garded in a true light — as one of the 
greatest artists of modern times. 
Like many another man — and espe- 
cially the Great Master — he had to 
die before the world recognized who and what he 
was. His real name was Michael Lieb, and he was 
born in the obscure Hungarian village of Munkacs 
— from which later he derived his surname. His 
father held some small, poorly paid post under the 
government. He died when Michael was a lad, and 
in order to get bread and butter the boy began to 
work as a joiner. But he showed great talent for 
drawing, and chance threw him in the way of a 
man who befriended him and gave him some les- 
sons. This man passed him on to a painter named 
Ligeti, in Buda-Pesth. Ligeti, impressed by the 
boy's talent, secured him a grant of funds from 
the local academy, and he went to Vienna and 
later to Munich. Studying thus and partly paying 
his own way, he started a career. In 1870 he sent 
a picture to the Paris Salon — "The Last Day of a 
Condemned Man" — and it instantly made him fa- 
mous. This work now belongs to the city of Phila- 
delphia, having been bought and presented to that 
municipality by an art lover resident there. 

"Christ Before Pilate" is regarded as his master- 
piece. It was bought by John Wanamaker, the 
merchant prince, for $125,000. 

Like many men of genius, Munkacsy's last days 
were clouded. Worry and disappointment drove 
him into a sanitarium, where three years later death 
ended his sufferings. 





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APPENDIX 

36 



HOW TO ANSWER SKEPTICS AND INHDELS 



Persons who are opposed to the 
PART l: BJble and the teachings of Chris- 
ToTDics tianity because of their lack of re- 

ligious faith or belief, are very 
prone to pick out certain passages of Scrip- 
ture and complain that they are beyond human 
credence, or that they are contradicted by oth- 
er passages, or that they are not supported 
by the facts of science, or that they are con- 
trary to the idea of the goodness and mercy 
of God, or that they are overturned by other 
arguments. Very often the religious faith 
of some hitherto good believer is upset by 
specious reasoning of this character, for the 
reason that he does not happen to understand 
the Scriptural difficulty which is the basis of 
the unbeliever's contention. This is a great 
misfortune, since there is not a passage of 
Scripture, no matter how knotty, that cannot 
be unraveled, and not a disputed statement 
that cannot be made to agree with reason and 
judgment. It never must be forgotten that 
God is capable of performing miracles, that 
He has done so, and that He still is capable 
of performing them. And yet it is not neces- 
sary to fall back upon the argument that the 
passage in dispute is based upon a miraculous 
happening in order to confute the argument 
of the unbeliever. In the great majority of 
cases the application of good, hard common 
sense, or a study of references will untangle 
the most tangled skein. In the following 
pages will be given the explanation of some 
of the most involved and obscure passages of 
Scripture, as well as those presenting the 
greatest difficulty of explanation. 

The first chapter of Genesis: The average 
unbeliever delights in attacking the very first 
chapter of the Bible. He sees in it vast pos- 
sibilities for battling with the Christian at the 
very outset of the Holy Book — and therein 
displays his immense ignorance. In the first 
place, he says that the statement that the 
world was made in six days is absolutely dis- 
proved by the unquestionable findings of mod- 



ern science, which show that the world is 
probably a million years old, at the least. 
Science is telling the truth — and so is the 
Bible. The six days were six periods of time 
of indefinite length — not six terrestrial days of 
twenty-four hours each. We find in the Bible 
many examples of the indefinite period of 
time being called a day (see Joel 3: i8; Zech- 
ariah 2: ll ; 13: i, 2; 14: 9), and in our own 
speech we have the same latitude of expres- 
sion (see any good dictionary). We also must 
not forget that men in the time of Moses 
wrote in an entirely different manner from that 
of the present, and that a favorite method was 
that which is now known as allegory — that is, 
a fact was stated in the form of a story. If 
the argument is advanced by the unbeliever 
that this explanation is simply twisting Scrip- 
ture to accord with modern science, he can 
be informed that Augustine, away back in 
the fourth centLiry, long before science had 
arrived at any conclusion regarding the struc- 
ture of the earth, said that the six days of the 
first chapter of Genesis were unquestionably 
six very long and indeterminate periods of 
time. Augustine's position as one of the fa- 
thers of the Church makes it impossible to 
cavil at his orthodoxy of faith. 

Another favorite passage of the unbeliev- 
ers is that which tells of the existence of 
light before the existence of the sun, or rather 
before the sun was made, according to Gen- 
esis. Those who know anything about science 
know that there is such a thing as nebular 
light, and that there was cosmic light long 
ages before the sun had any existence as such. 
Any work upon cosmology or astronomy will 
prove this. The same passage is also ex- 
plicable in other ways. 

Still another objection is offered to the 
statement regarding the progress of creation 
from "day" to "day," it being said by ob- 
jectors that this progress is not in accord with 
the findings of science. Here again is ig- 
norance displayed, since modern science, from 
its best exponents, admits the marvelous ac- 



563 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



cord of Scripture and scientific fact. (See 
Creation in body of book.) 

Who was Cain's wife? This is a question 
which the unbeliever considers unanswerable. 
On the other hand, it is simplicity itself. 
Adam and Eve had children besides Cain and 
Abel whose names are not mentioned. We 
find evidence of this in Genesis 5 : 3. One of 
these other children was the wife of Cain. 
The objection is at once raised that Cain's wife 
therefore must be his sister. This is admitted. 
If the objector will think for a brief space, 
he will see that unless some such union oc- 
curred among the members of the first human 
family, it would have been impossible to have 
continued the race, which was to start from 
a single family. As the race increased such 
necessities departed, and nature put a fearful 
punishment upon such things. We find sim- 
ilar conditions existing in modern times in the 
raising of stock. Incidentally, it may be well 
to mention that the Bible does not say that 
Cain got his wife in the land of Nod, but that 
he went to dwell there and raised children 
there. 

The question of human sacrifice to God as 
brought out in the case of Abraham and 
Isaac: Many skeptics insist that the story of 
Abraham and Isaac as brought out in the 22nd 
chapter of Genesis justifies the horrible prac- 
tice which once was in vogue of making hu- 
man sacrifices, and that God ordered Abra- 
ham to sacrifice his son. The statement is 
unqualifiedly false. The chapter does not 
justify human sacrifice, nor does any passage 
in the Bible do so, nor did God command 
Abraham to put his son to death. God tested 
Abraham's faith by telling him to "offer" his 
son. Abraham, unquestioning, believed God 
to have ordered Isaac's sacrifice and was will- 
ing to carry out what he thought was God's 
* command. What God really had said was 
simply to "offer" the boy, and He had no 
thought of permitting Abraham to kill Isaac. 
Having seen that Abraham was full of faith. 
He spoke and peremptorily commanded Abra- 
ham not to kill Isaac, and that there was the 
proper kind of a sacrificial victim near at 
hand. Instead of justifying human sacrifices, 
we find God expressly forbidding them. 

Some skeptics and infidels declare also that 
the sending of Jesus Christ into the world to 



suffer and die was nothing more or less than 
a human sacrifice. It is difficult to imagine 
a statement or a thought more unspeakably 
sacrilegious or more sinful. Jesus Christ was 
the Son of God. He is the second Person in 
the Trinity. Therefore He is God. His mor- 
tal or human nature was assumed simply for 
the sake of coming to earth to live man's life, 
to be tempted as is man, to teach and instruct 
mankind in the New Dispensation of God the 
Father, and to shed His blood for the redemp- 
tion, under the new plan, of the human race. 
His mission was a divine one and full of mercy 
and goodness. His human body was simply 
the habitat of His divine soul. In other j 
words, it was God, offering Himself for the] 
benefit of His human children. 

The- story of Jephthah's daughter (Judges 
11: 29-40) is quoted similarly. But when it 
is carefully read we do not find that Jephthah 
carried out his rash vow of making a burnt 
offering of the first thing that came out of 
his house should he return successful from his 
expedition. Jephthah had expected it to be 
an animal of sorne sort, and when he found 
that it was his daughter he mourned not be- 
cause she should be a burnt offering, for the 
laws of the Israelites expressly prohibited hu- 
man sacrifices of that sort, but because she 
would be a sacrifice of an entirely different 
sort. She must vow herself to a state of per- 
petual virginity. This would entirely preclude 
the possibility — as the Jews saw it then — of 
her becoming the mother of the promised 
Messiah, which was a possibility always in 
the mind of every Hebrew woman, and for 
the matter of that, is still so. We are told 
that the girl went to the mountains with her 
companions and bewailed her virginity — an- 
other way of stating the fact that she mourned 
the sacrifice she was to make. 

God putting sin into man by "hardening his 
heart," as in the case of Pharaoh: In Exodus 
we find a number of passages to the effect 
that God hardened the heart of Pharaoh to 
retain the people of Israel in bondage. Infi- 
dels say that by hardening Pharaoh's heart 
God made him sin. The statement is one of 
the adroit ways enemies of God have of twist- 
ing the Scriptures to suit their convenience. 
What God did was to permit Pharaoh to 
travel his own path — which was to keep the 



564 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Israelites so long as they were profitable to 
him — and not to put it into his heart to allow 
them to leave. God is constantly putting it 
into men's hearts to turn to Him, just as put- 
ting it into Pharaoh's heart to let the Israelites 
go would have been putting it into his heart 
to turn to God. And God often leaves it en- 
tirely to man what he shall do, just as He 
did with Pharaoh, after He has given man 
warning after warning to do what is right. 
God will not always have patience. Thus we 
see that God does not put sin into man's heart, 
nor did He put it into Pharaoh's. He puts 
good there, and very often man thrusts the 
good out and deliberately chooses to keep the 
iDad, just as Pharaoh did. 

God not a merciful God because He permits 
the sins of fathers to he visited upon children 
to the third and fourth generation : Enemies of 
God say that He is not a just and merciful God 
because He permits the sins of fathers to be 
visited upon children to the third and fourth 
generation. (Exodus 20: 5.) This is a law 
of nature made for the benefit of the many 
rather than the good of the few. When God 
made man and the universe and the things 
that are in them He devised a set of laws for 
their government. These laws, in God's in- 
finite wisdom, were made for the greatest 
good of the greatest number. They are called 
laws of nature. When they are infringed 
things go wrong, and when things go wrong 
with men it is only a following out of the 
original law that for a time things must go 
wrong with men's children, until the effects 
of the infringement are worn off. Nature 
cannot throw off the effect of sin at once, 
although that sin is not necessarily held 
against the man or his children. He may be 
pardoned the sin itself, but he must suffer 
more or less for it, not in his spiritual body 
but in his physical body. What man would 
not cut off his right hand to know that he 
would reach Heaven? If he had sinned and 
could win pardon and Heaven by cutting off 
his hand and enduring the pain and trouble 
of being handless, would he not do so ? God, 
in His wisdom, knows that man must be made 
to obey the laws of nature, else the world would 
come to chaos. And, when the effects of a 
father's sin go down to succeeding genera- 
tions, it is a warning that such laws m.ust not 



be transgressed. The act is one of mercy to 
all, not injustice to one. 

The question of szvearing and taking an 
oath: Deuteronomy 6: 13 says: "And shalt 
swear by his name." In Matthew 5 we are 
told not to swear at all. There is a vast deal 
of difference between these two passages, and 
neither conflicts with the other. One has ref- 
erence to taking a judicial oath, in calling God 
to witness the truth of an assertion ; the other 
has reference to indiscriminate swearing in 
ordinary conversation or for the purpose of 
making an ordinary statement seem more 
plausible. It is the latter that Jesus meant 
in Matthew and not the former. He Himself 
saw no objection to the judicial oath, and we 
find His apostles following His example. 

// God is a merciful God, why did he per- 
mit or order the slaughter of all the people of 
Canaan? This is a favorite question of the 
infidel and enemy of God and the Bible, and 
they hold up the passages (Deuteronomy 20) 
as most terrible things. On the other hand, 
they are full of love and mercy, and had they 
been obeyed, it is unquestionable that the 
world would have been closer to God to-day, 
and the Jews not an outcast nation. The peo- 
ple of Canaan, and indeed the people of the 
whole region adjacent, were steeped in wick- 
edness of the most terrible sort. They were 
pagans who worshiped stone and metal gods 
with the most revolting rites, who made hu- 
man sacrifices, who lived in unspeakable sin, 
and had become great cancerous spots upon 
the bosom of the world. For the benefit of 
future mankind it were wise and merciful to 
cut them off. They had had their chance back 
in Abraham's day to make their peace with 
God, and they had not taken advantage of it. 
To have left any of them alive would have 
been simply to leave a root upon which a 
future deadly weed should grow. But the 
Israelites did just this thing — ^they did not cut 
them entirely off and they left a root. The 
result was the springing up in later years of 
the nameless idolatries and sins which were 
the causes of the downfall of the Hebrew 
nation. Thus do we see that God was a 
merciful God after all, and that if He had 
been obeyed much sin and suffering would 
have been avoided. 

Why was David a man after God's own 



565 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



heart if he was as great a sinner as he is 
shown by Scripture to he, and as he himself 
confessed (2 Samuel 24: 10)? For two rea- 
sons: (i) David, in his early life, was a good 
man in every sense of the word, obeying God's 
commands, having plenteous faith, and living 
an upright life ; and it cannot be doubted that 
this type of manhood is pleasing to God; (2) 
he did not become a sinful man until after he 
had been a powerful king for some time and 
yielded to the temptations his position brought 
him. But at the same time David was a man 
■who became a prey to the most bitter remorse 
and repentance after sin, and he threw him- 
self at God's knees and asked pardon. It can- 
not be doubted that this also is a type of man- 
hood dear to God. He would have all of His 
sinful children realize their sin as did David 
and repentantly come to Him for forgiveness. 
He knows men are weak and that they cannot 
help sinning, and He also knows that few of 
them come to Him repentant as David did, 
and as manfully accept their punishment as 
did David. 

The story of Jonah and the whale: There 
never was an infidel or a skeptic who did not 
deride the account of Jonah spending three 
<lays and nights in the interior of a monster 
of the sea and escaping uninjured therefrom. 
They declare that no whale ever existed that 
could swallow a man whole — and that is quite 
true so far as the whales we know are con- 
cerned. But as a matter of fact the Bible 
does not say that it was a whale that swal- 
lowed Jonah, but "a great fish" that "the Lord 
prepared." This is the statement in Jonah i : 
17. In Matthew 12: 40 the fish is called a 
whale, but the Greek word so translated is 
much better translated by the wordl "sea- 
monster." Now, as a matter of further fact, 
there existed up to quite recent times in the 
very sea into which Jonah was cast, huge 
monsters more than capable of swallowing a 
man, and records actually exist of their swal- 
lowing horses. This is one explanation. Still 
another — which seems to clinch the whole sit- 
uation — is that if the fish was one "prepared" 
by God, there is no reason why it should not 
have been able to swallow Jonah, since a mira- 
cle is but a miracle, no matter how it is viewed, 
and when God starts in to perform miracles 
He does not do it in a halfwav manner. 



Why did Jesus say, "I come not to send 
peace hut a sword" (Matthew 10: ^4), and yet 
preach the doctrine of non-retaliation for in- 
juries? Infidels gloat over this seeming con- 
tradiction. There is no contradiction, for the 
two things are entirely different. In the first 
part of the supposed problem He referred to 
the conflicts that He knew must arise over the 
old order of things under Judaism and Pa- 
ganism and the new order of His own king- 
dom, conflicts He knew must result in the old 
order perishing or being cut off, as by the 
sword, which becomes therefore not a literal 
use of the weapon but a figurative one. The 
second part of the proposition stands. 

// with God all things are possible (Mat- 
thew ig: 26), why is it impossible for Him ta\ 
lie (Hebrezvs 6: 18) ? It is not physically im- 
possible for God to lie, but it is morally so. 1 
It was not physically impossible for George i! 
Washington to betray his country as did Ben- 
edict Arnold ; but it was morally impossible 
for him to do so, as is evidenced by the fact , 
that although tempted he did not do it. 

Why could Jesus do no mighty zvork in his \ 
own country (Mark 6: 5)? The context 
shows that the people were faithless, that they 
jeered at Him, and that He marveled at their 
unbelief. In a number of instances He re- 
quired faith as an accompaniment of His 
miracles. 

// no man has seen God at any time (John 
i: 18), how is it that many characters in the 
Old Testament saw Him? John means to 
say that no man has seen God in his eternal, 
invisible, glorious essence, which is spirit and 
not form. He does not mean to say no man 
has seen God in a physical manifestation, such 
as Moses and the elders saw, or as was seen in 
the Temple, or as was seen in a number of 
other instances, for the reason that John knew 
better. He simply did not know that a race 
of infidels was going to grow up to pick his 
compositions to pieces. 

Why, if Jesus said he judged no man, was 
judgment committed to him (John 5: 22)? 
This is another adroit twisting of the Scrip- 
tures. Jesus judged none on his earthly mis- 
sion, nor after the manner of the Jews. The 
final judgment, especially after His glorifica- 
tion, is quite another matter. 

Why, if Christ was the Son of God, was he 



566 



» 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



ignorant (John it: ^4) of some things? 
Christ was the son of man as well as the son 
of God. He had two natures — human and 
divine. If the average skeptic can bring suffi- 
cient intelligence to bear upon the question 
to realize this he will easily see that the intel- 
ligence that was a part of His divine nature 
was denied to His human nature. 

Why does Jesus say, "My Father is greater 
than I," ivhen in the doctrine of the Trinity 
it is stated elsewhere that Father, Son, and 
Holy Ghost are of equal power and eternity? 

Jesus is not comparing His nature with that 
of His Father, but His condition. This was 
a state of humiliation and lowliness, while that 
of His Father was glory. 

If it is true that Jesus zvas the first to rise 
from the dead, what about those zvho rose in 
the Old Testament or zvcre raised by Jesus 
Himself? Jesus was the first who rose from 
the dead to die no more in actual physical 
death, the first over whom death had no fur- 
ther power. All the others died again at some 
time subsequent to their miraculous resurrec- 
tion. 

No Christian is a practical one 
PART II: ^^j^iggg ^g Qj. gj^g js ^]-,ig iQ show 

in an instant the basis for any of 
the tenets of the Christian faith. 
This necessitates a considerable knowledge of 
the Bible. Unfortunately there is a large 
number of good men and good women who 
are not practical Christians just because they 
lack the knowledge of God's word sufficient 
to have at their tongue's end the passage of 
Scripture necessary to the satisfactory an- 
swering of a question. Often these questions 
come from infidels and non-believers in an 
argumentative mood, and the failure to have 
a ready answer is grasped in glee by the un- 
believer. Below will be found set out a num- 
ber of the usual "catch questions" with their 
proper Scriptural basis, and with Christ's 
words where they appear set in italics: 

How do you know Jesus was divine? 

And the Word was made flesh, and dwelt among 
us, (and we beheld his glory, the glory as of the 
only begotten of the Father,) full of grace and truth. 
(John 1 : 14.) 

No man hath seen God at any time ; the only be- 
gotten Son, which is in the bosom of the Father, 
he hath declared him. (John i : 18.) 



General 
Topics. 



Jesus saith unto him, Ilat'e I been so long time 
with you, and yet hast thou not known me, Philip F 
he that hath seen me hath seen the Fattier; and how 
sayest tliou then, Sheiv us the Father? 

Bclievest thou not that I am in the Father, and 
the Father in me? the words that I speak unto you 
I speak not of myself: hut the Fattier that dwelleth 
in me, he doeth the works. 

Believe me that I am in the Father, and the Fa- 
ther in me: or else bcliez'e me for the very works' 
sake. 

Verily, verily, I say unto you. He that hclieveth 
on me, the works that I do shall lie do also; and 
greater works than these sJiall lie do; because I go 
tinto viy Father. 

And whatsoever ye shall ask in my name, that will 
I do, that the Father may be gloritied in the Son. 

If ye shall ask any thing in my name, I zvill do it. 
(John 14: 9-14.) 

Jesus saith unto him, Thomas, because thou hast 
seen me, thou hast believed: blessed are they that 
have not seen, and yet have believed. 

And many other signs truly did Jesus in the 
presence of his disciples, which are not written in 
this book: 

But these are written, that ye miglit believe that 
Jesus is the Christ, the Son of God ; and that be- 
lieving ye might have life through his name. (John 
20: 29-31.) 

Hoiv do you knozv there is such a thing as 
a God? 

In the beginning God created the heaven and the 
earth. (Genesis i : i.) 

The heavens declare the glory of God; and the 
firmament sheweth his handywork. (Psalm 19: i.) 

Let all the nations be gathered together, and let 
the people be assembled : wlio among them can de- 
clare this, and shew us former things? let them 
bring forth their witnesses, that they may be justi- 
fied: or let them hear, and say, It is truth. 

Ye are my witnesses, saith the Lord, and my 
servant whom I have chosen : that ye maj' know 
and believe me, and understand that I am he : be- 
fore me there was no God formed, neither shall 
there be after me. (Isaiah 43: 9, 10.) 

For the children of Israel shall abide many days 
without a king, and without a prince, and without 
a sacrifice, and without an image, and without an 
ephod, and without teraphim: 

Afterward shall the children of Israel return, and 
seek the Lord their God, and David their king ; 
and shall fear the Lord and his goodness in the 
latter days. (Hosea 3: 4, 5.) 

He that is of God heareth God's words: ye there- 
fore hear them not, because ye are not of God. 
(John 8: 47.) 

What makes you think the Bible is true? 

Search the scriptures; for in them ye think ye have 
eternal life: and they are they zvhtch testify of me. 



567 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



And ye will not come to me, that ye might have 
life. (John 5 : 39, 40.) 

For this cause also thank we God without ceas- 
ing, because, when ye received the word of God 
which ye heard of us, ye received it not as the 
word of men, but as it is in truth, the word of God, 
which effectually worketh also in you that believe, 
(i Thessalonians 2: 13.) 

All scripture is given by inspiration of God, and 
is profitable for doctrine, for reproof, for correc- 
tion, for instruction in righteousness. (2 Timothy 
3: 16.) 

Knowing this first, that no prophecy of the scrip- 
ture is of any private interpretation. 

For the prophecy came not in old time by the 
will of man : but holy men of God spake as they 
were moved by the Holy Ghost. (2 Peter i : 20, 
21.) 

// you do as zvell as you can will you not 
get to Heaven anyzvayf 

He that believeth on him is not condemned: hut 
he that believeth not is condemned already, because 
he hath not believed in the name of the only be- 
gotten Son of God. (John 3: 18.) 

Now we know that what things soever the law 
saith, it saith to them who are under the law: that 
every mouth may be stopped, and all the world may 
become guilty before God. 

Therefore by the deeds of the law there shall no 
flesh be justified in his sight : for by the law is the 
knowledge of sin. (Romans 3: 19, 20.) 

For as many as are of the works of the law are 
under the curse : for it is written. Cursed is every 
one that continueth not in all things which are 
written in the book of the law to do them. 

But that no man is justified by the law in the 
sight of God, it is evident: for, The just shall live 
by faith. 

And the law is not of faith : but, The man that 
doeth them shall live in them. (Galatians 3: 10-12.) 

Cannot a man he a Christian -without be- 
lieving in the divinity of Christ? 

Jesus saith unto him, I am the way, the truth, and 
the life: no man cometh unto the Father, but by me. 
(John 14: 6.) 

Then saith he to Thomas, Reach hither thy -finger, 
and behold my hands; and reach hither thy hand, 
and thrust it into my side: and be not faithless, but 
believing. 

And Thomas answered and said unto him, My 
Lord and my God. 

Jesus saith unto him, Thomas, because thou hast 
seen me, thou hast believed; blessed are they that 
have not seen, and yet have believed. 

And many other signs truly did Jesus in the 
presence of his disciples, which are not written in 
this book: 

But these are written, that ye might believe that 
Jesus is the Christ, the Son of God; and that be- 



lieving ye might have life through his name. (John 
20: 27-31.) 

If we receive the witness of men, the witness of 
God is greater : for tliis is the witness of God which 
he hath testified of his Son. 

He that believeth on the Son of God hath the 
witness in himself: he that believeth not God hath 
made him a liar ; because he believeth not the record 
that God gave of his Son. 

And this is the record, that God hath given to 
us eternal life, and this life is in his Son. 

He that hath the Son hath life; and he that hath 
not the Son of God hath not life. 

These things have I written unto you that be- 
lieve on the name of the Son of God ; that ye may 
know that ye have eternal life, and that ye may 
believe on the name of the Son of God. (i John 
5: 9-I3-) 

Why was it necessary for Jesus to die to 
save men? 

For what the law could not do, in that it was 
weak through the flesh, God sending his own Son 
in the likeness of sinful flesh, and for sin, con- 
demned sin in the flesh. (Romans 8: 3.) 

Wherefore, as by one man sin entered into the 
world, and death by sin; and so death passed upon 
all men, for that all have sinned : 

(For until the law sin was in the world: but sin 
is not imputed when there is no law. 

Nevertheless death reigned from Adam to Moses, 
even over them that had not sinned after the simil- 
itude of Adam's transgression, who is the figure of 
him that was to come. 

But not as the offence, so also is the free gift. 
For if through the offence of one many be dead, 
much more the grace of God, and the gift by grace, 
which is by one man, Jesus Christ, hath abounded 
unto many. 

And not as it was by one that sinned, so is the 
gift : for the judgment was by one to condemna- 
tion, but the free gift is of many offences unto 
justification. 

For if by one man's offence death reigned by 
one; much more they which receive abundance of 
grace and of the gift of righteousness shall reign 
in life by one, Jesus Christ.) 

Therefore as by the offence of one judgment 
came upon all men to condemnation; even so by 
the righteousness of one the free gift came upon all 
men unto justification of life. 

For as by one man's disobedience many were 
made sinners, so by the obedience of one shall many 
be made righteous. (Romans 5: 12-19.) 

How do you knozv sins are forgiven? 

Wherefore I say unto thee, Her sins, which are 
many, are forgiven; for she loved much: but to 
whom little is forgiven, the same loveth little. 

And he said unto her. Thy sins are forgiven. 

And they that sat at meat with him began to say 



568 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



within themselves, Who is this that forgiveth sins 
also? 

And he said to the woman, Thy faith hath saved 
thee; go in peace. (Luke 7: 47-50.) 

Be it known unto you therefore, men and breth- 
ren, that through this man is preached unto you the 
forgiveness of sins : 

And by him all that believe are justified from all 
things, from which ye could not be justified by the 
law of Moses. (Acts 13: 38, 39.) 

If we confess our sins, he is faithful and just to 
forgive us our sins, and to cleanse us from all un- 
righteousness, (i John 1:9.) 

Why will not God or Christ show Himself 
to man now as before? 

That the trial of your faith, being much more 
precious than of gold that perisheth, though it be 
tried with fire, might be found unto praise and 
honour and glory at the appearing of Jesus Christ: 

Whom having not seen, ye love ; in whom, though 
now ye see him not, yet believing, ye rejoice with joy 
unspeakable and full of glory, (i Peter i: 7, 8.) 



Why do church members "go wrong"? 

For many walk, of whom I have told you often, 
and now tell you even weeping, that they are the 
enemies of the cross of Christ : 

Whose end is destruction, whose God is their 
belly, and whose glory is in their shame, who mind 
earthly things. (Philippians 3: 18, 19.) 

Now the Spirit speaketh expressly, that in the 
latter times some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils; 

Speaking lies in hypocrisy; having their con- 
science seared with a hot iron, (i Timothy 4: 
I, 2.) 

For men shall be lovers of their own selves, cov- 
etous, boasters, proud, blasphemers, disobedient to 
parents, unthankful, unholy. 

Without natural affection, trucebreakers, false 
accusers, incontinent, fierce, despisers of those that 
are good. 

Traitors, heady, highminded, lovers of pleasures 
more than lovers of God; 

Having a form of godliness, but denying the pow- 
er thereof: from such turn away. (2 Timothy 3: 
2-5.) 



369 



PROPHECIES RELATING TO JESUS CHRIST 
AND THEIR FULHLLMENT 



Theme. 
Son of God. 



Born of 
Woman. 



Of the Seed 
of Abraham. 



And of 
Isaac. 



And of 
David. 



IPro^hecy. 

I will declare the decree : the Lord 
hath said unto me, Thou art my Son; 
this day have I begotten thee. (Psalm 
2: 7.) 



Ftilfilltmni. 

He shall be great, and shall be 
called the Son of the Highest: and 
the Lord God shall give unto him the 
throne of his father David. (Luke 
i: 32.) 

And the angel answered and said 
unto her. The Holy Ghost shall come 
upon thee, and the power of the 
Highest shall overshadow thee: there- 
fore also that holy thing which shall 
be born of thee shall be called the Son 
of God. (Luke i : 35.) 



And I will put enmity between 
thee and the woman, and between thy 
seed and her seed ; it shall bruise thy 
head, and thou shalt bruise his heel. 
(Genesis 3 : 15.) 



But when the fulness of tUe time 
was come, God sent forth hia Son, 
made of a woman, made ttnder the 
law. (Galatians 4: 4.) 



And I will establish my covenant 
between me and thee and thy seed 
after thee in their generations for an 
everlasting covenant, to be a God 
unto thee, and to thy seed after thee. 
(Genesis 17: 7.) 

And in thy seed shall all the na- 
tions of the earth be blessed ; because 
thou hast obeyed my voice. (Genesis 
22: 18.) 



Now to Abraham and his seed 
were the promises made. He saitb 
not, And to seeds, as of many; buC 
as of one. And to thy seed, which i,l 
Christ. (Galatians 3: 16.) 



And God said unto Abraham, Let 
it not be grievous in thy sight because 
of the lad, and because of thy bond- 
woman ; in all that Sarah hath said 
unto thee, hearken unto her voice ; 
for in Isaac shall thy seed be called. 
(Genesis 21 : 12.) 



By faith Abraham, when he was 
tried, offered up Isaac : and he that 
had received the promises offered up 
his only begotten son. 

Of whom it was said. That in Isaac 
shall thy seed be called : 

Accounting that God was able to 
raise him up, even from the dead ; 
from whence also he received him in 
a figure. (Hebrews 11: 17-19.) 



The Lord hath sworn in truth unto 

57<' 



Of this man's seed hath God ac- 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. Profhecy. 

David ; he will not turn from it ; Of 
the fruit of thy body will I set upon 
thy throne. (Psalm 132: 11.) 

Behold, the days come, saith the 
Lord, that I will raise unto David a 
righteous Branch, and a King shall 
reign and prosper, and shall execute 
judgment and justice in the earth. 
(Jeremiah 23: 5.) 



Fuljilhnent. 

cording to his promise raised unto Is- 
rael a Saviour, Jesus. (Acts 13: 23.) 
Concerning his Son Jesus Christ 
our Lord, which was made of the 
seed of David according to the flesh. 
(Romans 1:3.) 



Bom of a Therefore the Lord himself shall 

Virgin. give you a sign ; Behold, a virgin 

shall conceive, and bear a son, and 
shall call his name Immanuel. (Isa- 
iah 7 : 14.) 



Now the birth of Jesus Christ was 
on this wise : When as his mother 
i\Iary was espoused to Joseph, be- 
fore they came together, she was 
found with child of the Holy Ghost. 
(Matthew i : 18.) 

And she brought forth her first- 
1)001 son, and wrapped him in swad- 
dling clothes, and laid him in a man- 
ger ; because there was no room for 
them in the inn. (Luke 2:7.) 

Now all this was done, that it 
might be fulfilled which was spoken 
of the Lord by the prophet, saying. 

Behold, a virgin shall be with child, 
and shall bring forth a son, and they 
shall call his name Emmanuel, which 
being interpreted is, God with us. 
(Matthew i : 22, 23.) 



Bom in 

Bethlehem. 



But thou, Bethlehem Ephratah, 
though tliou be little among the thou- 
sands of Judah, yet out of thee shall 
he come forth unto me that is to be 
ruler in Israel; whose goings forth 
have been from of old, from everlast- 
ing. (Micah 5:2.) 



Now when Jesus was born in Beth- 
lehem of Judcea in the days of Herod 
the king, behold, there came wise 
men from the east to Jerusalem. 
(Matthew 2:1.) 



Gifts from 
the East 
for Him. 



The kings of Tarshish and of the 
isles shall bring presents : the kings 
of Sheba and Seba shall offer gifts. 
(Psalm ^2: 10.) 



And when they were come into the 
house, they saw the young child with 
Mary his mother, and fell down, and 
worshipped him : and when they had 
opened their treasures, they present- 
ed unto him gifts ; gold, and frankin- 
cense, and myrrh. (Matthew 2: 11.) 



Slaughter 

of the 
Innocents. 



Thus saith the Lord ; A voice was 
heard in Ramah, lamentation, and bit- 
ter weeping : Rachel weeping for her 
children refused to be comforted for 

571 



Then was fulfilled that which was 
spoken by Jeremy the prophet, say- 
ing. 

In Rama was there a voice heard. 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme, Prophecy. 

her children, because they were not. 
(Jeremiah 31: 15.) 



fulfillment. 

lamentation, and weeping, and great 
mourning, Rachel weeping for her 
children, and would not be comfort- 
ed, because they are not. (Matthew 
2: 17, 18.) 



Taken to When Israel was a child, then I 

Egypt. loved him, and called my son out of 

Egypt. (Hosea 11: i.) 



When he arose, he took the young 
child and his mother by night, and 
departed into Egypt: 

And was there until the death of 
Herod : that it might be fulfilled which 
was spoken of the Lord by the 
prophet, saying, Out of Egypt have 
I called my son. (Matthew 2: 14, 

I5-) 



The 

Forerunner- 
ship of John. 



The voice of him that crieth in the 
wilderness. Prepare ye the way of the 
Lord, make straight in the desert a 
highway for our God. (Isaiah 40: 

3-) 

Behold, I will send my messenger, 

and he shall prepare the way before 
me: and the Lord, whom ye seek, 
shall suddenly come to his temple, 
even the messenger of the covenant, 
whom ye delight in: behold, he shall 
come, saith the Lord of hosts. (Mal- 
achi 3:1.) 



In those days came John the Bap- 
tist, preaching in the wilderness of 
Judaea, 

And saying. Repent ye : for the 
kingdom of heaven is at hand. 

For this is he that was spoken of 
by the prophet Esaias, saying. The 
voice of one crying in the wilder- 
ness. Prepare ye the way of the Lord, 
make his paths straight. (Matthew 
3: I-3-) 



Spirit of 
God upon 
Him. 



Thou lovest righteousness, and hat- 
est wickedness : therefore God,, thy 
God, hath anointed thee with the oil 
of gladness above thy fellows. (Psalm 

45: 7-) 

And the spirit of the Lord shall 

rest upon him, the spirit of wisdom 
and understanding, the spirit of coun- 
sel and might, the spirit of knowl- 
edge and of the fear of the Lord. 
(Isaiah 11 : 2.) 

The Spirit of the Lord God is upon 
me; because the Lord hath anointed 
me to preach good tidings unto the 
meek ; he hath sent me to bind up the 
brokenhearted, to proclaim liberty to 
the captives, and the opening of the 
prison to them that are bound. (Isa- 
iah 61 : I.) 

S72 



And Jesus, when he was baptized, 
went up straightway out of the wa- 
ter: and, lo, the heavens were opened 
unto him, and he saw the Spirit of 
God descending like a dove, and 
lighting upon him. (Matthew 3: 16.) 

For he whom God hath sent speak- 
eth the words of God : for God giveth 
not the Spirit by measure unto him. 
(John 3: 34.) 

How God anointed Jesus of Naz- 
areth with the Holy Ghost and with 
power : who went about doing good, 
and healing all that were oppressed 
of the devil ; for God was with him. 
(Acts 10: 38.) 



APPENDIX 



Theme. 

His 

Priesthood. 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Propliecy. 

The Lord hath sworn, and will not 
repent, Thou art a priest for ever 
after the order of Melchizedek. 
(Psalm no: 4.) 



Fulfillment. 

So also Christ glorified not him- 
self to 5e made an high priest ; but 
he that said unto him, Thou art my 
Son, to day have I begotten thee. 

As he saith also in another place, 
Thou art a priest for ever after the 
order of Melchisedec. (Hebrews 5: 
5,6.) 



His Ministry. -po proclaim the acceptable year of 
the Lord, and the day of vengeance 
of our God ; to comfort all that 
mourn. (Isaiah 61 : 2.) 



And he said unto them, I must 
preach the kingdom of God to other 
cities also : for therefore am I sent. 
(Luke 4: 43.) 



His Teach- 
ersliip and 
Healing. 



Nevertheless the dimness shall not 
be such as was in her vexation, when 
at the first he lightly afflicted the land 
of Zebulun and the land of Naphtali, 
and afterward did more grievously 
afHict her by the way of the sea, be- 
yond Jordan, in Galilee of the nations. 

The people that walked in dark- 
ness have seen a great light: they 
that dwell in the land of the shadow 
of death, upon them hath the light 
shined. (Isaiah 9: i, 2.) 



And Jesus went about all Galilee, 
teaching in their synagogues, and 
preaching the gospel of the kingdom, 
and healing all manner of sickness 
and all manner of disease among the 
people. (Matthew 4: 2.2).') 



Entry into 
Jerusalem- 



Rejoice greatly, O daughter of 
Zion : shout, O daughter of Jerusa- 
lem: behold, thy King cometh unto 
thee: he is just, and having salvation; 
lowly, and riding upon an ass, and 
upon a colt the foal of an ass. (Zech- 
ariah 9:9.) 



And when they drew nigh unto Je- 
rusalem, and M^ere come to Beth- 
phage, unto the mount of Olives, 
then sent Jesus two disciples. 

Saying unto them, Go into the vil- 
lage over against you, and straight- 
way ye shall find an ass tied, and a 
colt with her: loose them, and bring 
them unto me. 

And if any man say ought unto 
you, ye shall say, The Lord hath need 
of them ; and straightway he will send 
them. 

All this was done, that it might be 
fulfilled which was spoken by the 
prophet, saying. 

Tell ye the daughter of Sion, Be- 
hold, thy King cometh unto thee, 
meek, and sitting upon an ass, and a 
colt the foal of an ass. (Matthew 
21: 1-5.) 



573 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme, 

Cleansing' of 
the Temple. 



Prophecy, 

And I will shake all nations, and 
the desire of all nations shall come : 
and I will fill this house with glory, 
saith the Lord of hosts. 

The silver is mine, and the gold is 
mine, saith the Lord of hosts. 

The glory of this latter house shall 
be greater than of the former, saith 
the Lord of hosts: and in this place 
will I give peace, saith the Lord of 
hosts. (Haggai 2: 7-9.) 



Fulfillment. 

And Jesus went into the temple of 
God, and cast out all them that sold 
and bought in the temple, and over- 
threw the tables of the moneychan- 
gers, and the seats of them that sold 
doves. (Matthew 21: 12.) 



Wise, but 
Rejected of 
Hen. 



For he shall grow up before him as 
a tender plant, and as a root out of 
a dry ground: he hath no form nor 
comeliness; and when we shall see 
him, there is no beauty that we should 
desire him. 

He is despised and rejected of men ; 
a man of sorrows, and acquainted 
with grief: and we hid as it were our 
faces from him ; he was despised, and 
we esteemed him not. (Isaiah 53: 

2,3) 



And when the sabbath day was 
come, he began to teach in the syna- 
gogue: and many hearing him were 
astonished, saying. From whence 
hath this man these things? and what 
wisdom is this which is given unto 
him, that even such mighty works are 
wrought by his hands? 

Is not this the carpenter, the son 
of Mary, the brother of James, and 
Joses, and of Juda, and Simon? and 
are not his sisters here with us ? And 
they were offended at him. (Mark 
6: 2, 3.) 

And Jesus said unto him, Foxes 
have holes, and birds of the air have 
nests ; but the Son of man hath not 
where to lay his head. (Luke 9: 58.) 



Sleekness and 
Modesty. 



Behold my servant, whom I up- 
hold ; mine elect, in whom my soul 
delighteth ; I have put my spirit upon 
him: he shall bring forth judgment 
to the Gentiles. 

He shall not cry, nor lift up, nor 
cause his voice to be heard in the 
street. 

A bruised reed shall he not break, 
and the smoking flax shall he not 
quench: he shall bring forth judg- 
ment unto truth. 

He shall not fail nor be discour- 
aged, till he have set judgment in the 
earth : and the isles shall wait for his 
law. (Isaiah 42: 1-4.) 



574 



But when Jesus knew it, he with- 
drew himself from thence : and great 
multitudes followed him, and he 
healed them all; 

And charged them that they should 
not make him known: 

That it might be fulfilled which 
was spoken by Esaias the prophet, 
saying. 

Behold my servant, whom I have 
chosen ; my beloved, in whom my soul 
is well pleased: I will put my spirit 
upon him, and he shall shew judg- 
ment to the Gentiles. 

He shall not strive, nor cry; nei- 
ther shall any man hear his voice in 
the streets. 

A bruised reed shall he not break. 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. 



Prophecy. 



Fuljilhnetit. 

and smoking flax shall he not quench, 
till he send forth judgment unto vic- 
tory. 

And in his name shall the Gentiles 
trust. (Matthew 12: 15-21.) 



Ctentle and 
Patient. 



And he made his grave with the 
wicked, and with the rich in his death ; 
because he had done no violence, 
neither was any deceit in his mouth. 
(Isaiah 53: 9.) 



Who did no sin, neither was guile 
found in his mouth : . — ^ 

Who, when he was reviled, reviled 
not again ; when he suffered, he 
threatened not; but committed him- 
self to him that judgeth righteously, 
(l Peter 2: 22, 23.) 



His Fara'bles. 



Give ear, O my people, to my law : 
incline your ears to the words of my 
mouth. 

I will open my mouth in a parable : 
I will utter dark sayings of old : 

Which we have heard and known, 
and our fathers have told us. (Psalm 
78: 1-3.) 



All these things spake Jesus unto 
the multitude in parables ; and with- 
out a parable spake he not unto them : 

That it might be fulfilled which 
was spoken by the prophet, saying, 
I will open my mouth in parables ; I 
will utter things which have been kept 
secret from the foundation of the 
world. (Matthew 13: 34, 35.) 



His Miracles. Then the eyes of the blind shall be 
opened, and the ears of the deaf shall 
be unstopped. 

Then shall the lame man leap as 
an hart, and the tongue of the dumb 
sing: for in the wilderness shall wa- 
ters break out, and streams in the 
desert. (Isaiah 35: 5, 6.) 



Jesus answered and said unto them, 
Go and shew John again those things 
which ye do hear and see: 

The blind receive their sight, and 
the lame walk, the lepers are cleansed, 
and the deaf hear, the dead are raised 
up, and the poor have the gospel 
preached to them. 

And blessed is he, whosoever shall 
not be offended in me. (Matthew 11 : 
4-6.) 

Then gathered the chief priests and 
the Pharisees a council, and said. 
What do we? for this man doeth 
many miracles. (John 11: 47.) 



Disbelief 
in Hinu 



48 



I am become a stranger unto my 
brethren, and an alien unto my moth- 
er's children. (Psalm 69: 8.) 

I have trodden the winepress alone ; 
and of the people there was none with 
me : for I will tread them in mine an- 
ger, and trample them in my fury; 
and their blood shall be sprinkled 

575 



He was in the world, and the world 
was made by him, and the world knew 
him not. 

He came unto his own, and his 
own received him not. (John i : 10, 
II. )_ 

His brethren therefore said unto 
him. Depart hence, and go into Ju- 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



d 



APPENDIX 



Theme. 



Foe to the 
Unfaithful. 



Pated with- 
out Cause. 



Prophecy. 

Upon my garments, and I will stain 
all my raiment (Isaiah 63: 3.) 



Fulfillment. 

dsea, that thy disciples also may see 
the works that thou doest. 

For there is no man that doeth any 
thing in secret, and he himself seek- 
eth to be known openly. If thou do 
these things, shew thyself to the 
world. 

For neither did his brethren believe 
in him. (John 7: 3-5.) 



And he shall be for a sanctuary; 
but for a stone of stumbling and for 
a rock of offence to both the houses 
of Israel, for a gin and for a snare 
to the inhabitants of Jerusalem. (Isa- 
iah 8: 14.) 



Wherefore? Because they sought 
it not by faith, but as it were by the 
works of the law. For they stum- 
bled at that stumblingstone ; 

As it is written. Behold, I lay in 
Sion a stumblingstone and rock of 
offence : and whosoever believeth on 
him shall not be ashamed. (Romans 

9: Z^,ZZ-^ 



They that hate me without a cause 
are more than the hairs of mine head : 
they that would destroy me, being 
mine enemies wrongfully, are mighty: 
then I restored that which I took not 
away. (Psalm 69: 4.) 

Thus saith the Lord, the Redeemer 
of Israel, and his Holy One, to him 
whom man despiseth, to him whom 
the nation abhorreth, to a servant of 
rulers, Kings shall see and arise, 
princes also shall worship, because of 
the Lord that is faithful, and the 
Holy One of Israel, and he shall 
choose thee. (Isaiah 49: 7.) 



If I had not done among them the 
works which none other man did, they 
had not had sin: but now have they 
both seen and hated both me and my 
Father. 

But this cometh to pass, that the 
word might be fulfilled that is writ- 
ten in their law. They hated me with- 
out a cause. (John 15: 24, 25.) 



To Be 
Betrayed 
by a Friend. 



Yea, mine own familiar friend, in 
whom I trusted, which did eat of my 
bread, hath lifted up his heel against 
me. (Psalm 41 : 9.) 

For it was not an enemy that re- 
proached me ; then I could have borne 
it: neither was it he that hated me 
that did magnify himself against me; 
then I would have hid myself from 
him: 

But it was thou, a man mine equal, 
my guide, and mine acquaintance. 

We took sweet counsel together, 
and walked unto the house of God 
in company. (Psalm 55: 12-14.) 

576 



I speak not of you all: I know 
whom I have chosen: but that the 
scripture may be fulfilled, He that 
eateth bread with me hath lifted up 
his heel against me. (John 13: 18.) 

When Jesus had thus said, he was 
troubled in spirit, and testified, and 
said. Verily, verily, I say unto you, 
that one of you shall betray me. 
(John 13: 21.) 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. 

Disciples 
Scattered. 



Pric« of His 
Betrayal, 



Profhecy. 

Awake, O sword, against my shep- 
herd, and against the man that is my 
fellow, saith the Lord of hosts: smite 
the shepherd, and the sheep shall be 
scattered: and I will turn mine hand 
upon the little ones. (Zechariah 13: 
7.) 



And I said unto them. If ye think 
good, give me my price ; and if not, 
forbear. So they weighed for my 
price thirty pieces of silver. (Zech- 
ariah II : 12.) 



Fulfillment. 

Then saith Jesus unto them, All ye 
shall be offended because of me this 
night: for it is written, I will smite 
the shepherd, and the sheep of the 
flock shall be scattered abroad. 
(Matthew 26: 31.) 

But all this was done, that the 
scriptures of the prophets might be 
fulfilled. Then all the disciples for- 
sook him, and fled. (Matthew 26: 
56.) 



Then one of the twelve, called Ju- 
das Iscariot, went unto the chief 
priests, 

And said unto them, What will ye 
give me, and I will deliver him unto 
you? And they covenanted with him 
for thirty pieces of silver. (Matthew 
26: 14, 15.) 



Money Buys And the Lord said unto me. Cast 

Potter's Field, j^. ^^^^ ^^^ potter : a goodly price that 
I was prised at of them. And I took 
the thirty pieces of silver, and cast 
them to the potter in the house of the 
Lord. (Zechariah 11: 13.) 



And the chief priests took the sil- 
ver pieces, and said, It is not lawful 
for to put them into the treasury, be- 
cause it is the price of blood. 

And they took counsel, and bought 
with them the potter's field, to bury 
strangers in. (Matthew 27: 6, 7.) 



The Agony 
Foretold. 



I am poured out like water, and all 
my bones are out of joint: my heart 
is like wax; it is melted in the midst 
of my bowels. 

My strength is dried up like a pots- 
herd; and my tongue cleaveth to my 
jaws ; and thou hast brought me into 
the dust of death. (Psalm 22: 14, 

I5-) 



Saying, Father, if thou be willing, 
remove this cup from me: neverthe- 
less not my will, but thine, be done. 

And there appeared an angel unto 
him from heaven, strengthening him. 

And being in an agony he prayed 
more earnestly : and his sweat was as 
it were great drops of blood falling 
down to the ground. (Luke 22: 42- 
44-) 



To Suffer 
for Many. 



2,7 



Surely he hath borne our griefs, 
and carried our sorrows: yet we did 
esteem him stricken, smitten of God, 
and afflicted. 

But he was wounded for our trans- 
gressions, he was bruised for our 
iniquities : the chastisement of our 
peace was upon him ; and with his 
stripes we are healed. 

577 



Even as the Son of man came not 
to be ministered unto, but to minister, 
and to give his life a ransom for 
many. (Matthew 20: 28.) 



1 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. Prophecy. 

All we like sheep have gone astray; 
we have turned every one to his own 
way; and the Lord hath laid on him 
the iniquity of us all. 

He was oppressed, and he was af- 
flicted, yet he opened not his mouth : 
he is brought as a lamb to the slaugh- 
ter, and as a sheep before her shear- 
ers is dumb, so he openeth not his 
mouth. 

He was taken from prison and from 
judgment: and who shall declare his 
generation? for he was cut off out 
of the land of the living: for the 
transgression of my people was he 
stricken. (Isaiah 53: 4-8.) 

Therefore will I divide him a por- 
tion with the great, and he shall di- 
vide the spoil with the strong; be- 
cause he hath poured out his soul 
unto death : and he was numbered 
with the transgressors ; and he bare 
the sin of many, and made interces- 
sion for the transgressors. (Isaiah 
53: 12.) 

And after threescore and two weeks 
shall Messiah be cut off, but not for 
himself: and the people of the prince 
that shall come shall destroy the city 
and the sanctuary; and the end there- 
of shall be with a flood, and unto the 
end of the war desolations are deter- 
mined. (Daniel 9: 26.) 



Fulfillment. 



Silent Under 
Accusation 
and Affliction. 



He was oppressed, and he was af- 
flicted, yet he opened not his mouth: 
he is brought as a lamb to the slaugh- 
ter, and as a sheep before her shear- 
ers is dumb, so he openeth not his 
mouth. (Isaiah 53: 7.) 



But Jesus held his peace. And the 
high priest answered and said unto 
him, I adjure thee by the living God, 
that thou tell us whether thou be the 
Christ, the Son of God. (Matthew 
26: 67,.) 

And when he was accused of the 
chief priests and elders, he answered 
nothing. 

Then said Pilate unto him, Hearest 
thou not how many things they wit- 
ness against thee? 

And he answered him to never a 
word ; insomuch that the governor 
marvelled greatly. (Matthew 27: 12- 
14.) 



578 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. 

Smitten with 
a Bod. 



Prophecy. 

Now gather thyself in troops, O 
daughter of troops: he hath laid 
siege against us : they shall smite the 
judge of Israel with a rod upon the 
cheek. (Micah 5: i.) 



Fulfillment. 

And they spit upon him, and took 
the reed, and smote him on the head. 
(Matthew 27: 30.) 



Reviled and I gave my back to the smiters, 

Insulted. and my cheeks to them that plucked 

off the hair: I hid not my face from 

shame and spitting. (Isaiah 50: 6.) 



And some began to spit on him, 
and to cover his face, and to buffet 
him, and to say unto him, Prophesy : 
and the servants did strike him with 
the palms of their hands. ( Mark 14 : 
65.) 



The 
Crucifixion. 



For dogs have compassed me : the 
assembly of the wicked have inclosed 
me: they pierced my hands and my 
feet. 

I may tell all my bones: they look 
and stare upon me. 

They part my garments among 
them, and cast lots upon my vesture. 
(Psalm 22: 16-18.) 



Where they crucified him, and two 
other with him, on either side one, 
and Jesus in the midst. (John 19: 
18.) 

They said therefore among them- 
selves, Let us not rend it, but cast 
lots for it, whose it shall be: that the 
scripture might be fulfilled, which 
saith, They parted my raiment among 
them, and for my vesture they did 
cast lots. These things therefore the 
soldiers did. (John 19: 24.) 



The Cry from My God, my God, why hast thou 
the Cross. forsaken me ? why art thou so far 

from helping me, and from the words 
of my roaring? (Psalm 22: i.) 



Jesus Taunted 
on the Cross. 



All they that see me laugh me to 
scorn: they shoot out the lip, they 
shake the head, saying, 

He trusted on the Lord that he 
would deliver him: let him deliver 
him, seeing he delighted in him. 
(Psalm 22: 7, 8.) 



And about the ninth hour Jesus 
cried with a loud voice, saying, Eli, 
Eli, lama sabachthani? that is to say. 
My God, my God, why hast thou for- 
saken me? (Matthew 27: 46.) 

And they that passed by reviled 
him, wagging their heads, 

And saying. Thou that destroyest 
the temple, and buildest it in three 
days, save thyself. If thou be the Son 
of God, come down from the cross. 

Likewise also the chief priests 
mocking him, with the scribes and 
elders, said, 

He saved others ; himself he can- 
not save. If he be the King of Is- 
rael, let him now come down from the 
cross, and we will believe him. 

He trusted in God; let him deliver 
him now, if he will have him : for he 
said, I am the Son of God. (Mat- 
thew 27: 39-43-) 



579 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. 

Given Gall 
and Vinegar. 



Prophecy. 

They gave me also gall for my 
meat; and in my thirst they gave 
me vinegar to drink. (Psalm 69: 
21.) 



Fulfillment. 

They gave him vinegar to drink 
mingled with gall: and when he had 
tasted thereof, he would not drink. 
(Matthew 27: 34.) 



None of His 
Bones to 
3e Broken. 



In one house shall it be eaten ; thou 
shalt not carry forth ought of the 
flesh abroad out of the house; neither 
shall ye break a bone thereof. (Ex- 
odus 12: 46.) 

He keepeth all his bones : not one 
of them is broken. (Psalm 34: 20.) 

And I will pour upon the house of 
David, and upon the inhabitants of 
Jerusalem, the spirit of grace and of 
supplications: and they shall look 
upon me whom they have pierced, and 
they shall mourn for him, as one 
mourneth for his only son, and shall 
be in bitterness for him, as one that 
is in bitterness for his firstborn. 
(Zechariah 12: 10.) 



But when they came to Jesus, and 
saw that he was dead already, they 
brake not his legs : ' 

But one of the soldiers with a spear 
pierced his side, and forthwith came 
there out blood and water. 

And he that saw it bare record, and 
his record is true: and he knoweth 
that he saith true, that ye might be- 
lieve. 

For these things were done, that 
the scripture should be fulfilled, A 
bone of him shall not be broken. 

And again another scripture saith. 
They shall look on him whom they 
pierced. (John 19: 33-37.) 



Burial in Rich And he made his grave with the 

JVEan's Tomb, wicked, and with the rich in his death ; 

because he had done no violence, 

neither was any deceit in his mouth. 

(Isaiah 53: 9.) 



When the even was come, there 
came a rich man of Arimathasa, 
named Joseph, who also himself was 
Jesus' disciple: 

He went to Pilate, and begged the 
body of Jesus. Then Pilate com- 
manded the body to be delivered. 

And when Joseph had taken the 
body, he wrapped it in a clean linen 
cloth. 

And laid it in his own new tomb, 
which he had hewn out in the rock: 
and he rolled a great stone to the 
door of the sepulchre, and departed. 
(Matthew 27: 57-60.) 



His Body For thou wilt not leave my soul in 

Uncormpted. j^gH . neither wilt thou sufifer thine 

Holy One to see corruption. (Psalm 

16: 10.) 



He seeing this before spake of the 
resurrection of Christ, that his soul 
was not left in hell, neither his flesh 
did see corruption. (Acts 2: 31.) 



The 
Kesurrection. 



Thy dead men shall live, together 
with my dead body shall they arise. 
Awake and sing, ye that dwell in 
dust: for thy dew is as the dew of 

580 



And as they were afraid, and bowed 
down their faces to the earth, they 
said unto them. Why seek ye the liv- 
ing among the dead? 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. Prophecy. 

herbs, and the earth shall cast out the 
dead. (Isaiah 26: 19.) 

After two days will he revive us: 
in the third day he will raise us up, 
and we shall live in his sight. (Hosea 
6: 2.) 



Fulfillvient. 

He is not here, but is risen : re- 
member how he spake unto you when 
he was yet in Galilee, 

Saying, The Son of man must be 
delivered into the hands of sinful 
men, and be crucified, and the third 
day rise again. (Luke 24: 5-7.) 



The 

Ascension 

and 

Exaltation. 



Lift up your heads, O ye gates; 
and be ye lift up, ye everlasting doors ; 
and the King of glory shall come in. 
(Psalm 24: 7.) 

Thou hast ascended on high, thou 
hast led captivity captive: thou hast 
received gifts for men ; yea, for the 
rebellious also, that the Lord God 
might dwell among them. (Psalm 
68: 18.) 

The Lord said unto my Lord, Sit 
thou at my right hand, until I make 
thine enemies thy footstool. (Psalm 
no: I.) 



And it came to pass, while he 
blessed them, he was parted from 
them, and carried up into heaven. 
(Luke 24: 51.) 

And when he had spoken these 
things, while they beheld, he was tak- 
en up ; and a cloud received him out 
of their sight. (Acts i: 9.) 

Who being the brightness of his 
glory, and the express image of his 
person, and upholding all things by 
the word of his power, when he had 
by himself purged our sins, sat down 
on the right hand of the Majesty on 
high. (Hebrews 1:3.) 



Hakes 
Intercession 
for Man. 



Even he shall build the temple of 
the Lord ; and he shall bear the glory, 
and shall sit and rule upon his throne ; 
and he shall be a priest upon his 
throne : and the counsel of peace shall 
be between them both. (Zechariah 
6: 13.) 



Who is he that condemneth? It is 
Christ that died, yea rather, that is 
risen again, who is even at the right 
hand of God, who also maketh inter- 
cession for us. (Romans 8: 34.) 



The 

Foundation 
of the Church. 



Therefore thus saith the Lord God, 
Behold, I lay in Zion for a founda- 
tion a stone, a tried stone, a precious 
corner stone, a sure foundation: he 
that believeth shall not make haste. 
(Isaiah 28: 16.) 



Ye also, as lively stones, are built 
up a spiritual house, an holy priest- 
hood, to offer up spiritual sacrifices, 
acceptable to God by Jesus Christ. 

Wherefore also it is contained in 
the scripture. Behold, I lay in Sion a 
chief corner stone, elect, precious : 
and he that believeth on him shall not 
be confounded. 

Unto you therefore which believe 
he is precious: but unto thern which 
be disobedient, the stone which the 
builders disallowed, the same is made 
the head of the corner. (l Peter 2: 

5-7-) 



581 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Theme. 
His Kingdom. 



Prophecy. 

Yet have I set my king upon my 
holy hill of Zion. (Psalm 2:6.) 

He shall have dominion also from 
sea to sea, and from the river unto 
the ends of the earth. (Psalm ^2: 8.) 

For unto us a child is born, unto 
us a son is given: and the govern- 
ment shall be upon his shoulder: and 
his name shall be called Wonderful, 
Counsellor, The mighty God, The 
everlasting Father, The Prince of 
Peace. 

Of the increase of his government 
and peace there shall be no end, upon 
the throne of David, and upon his 
kingdom, to order it, and to establish 
it with judgment and with justice 
from henceforth even for ever. The 
zeal of the Lord of hosts will perform 
this. (Isaiah 9: 6, 7.) 

And there was given him dominion, 
and glory, and a kingdom, that all 
people, nations, and languages, should 
serve him: his dominion is an ever- 
lasting dominion, which shall not pass 
away, and his kingdom that which 
shall not be destroved. (Daniel 7: 
14.) 



582 



Fulfillment. 

He shall be great, and shall be 
called the Son of the Highest: and 
the Lord God shall give unto him the 
throne of his father David: 

And he shall reign over the house 
of Jacob for ever; and of his king- 
dom there shall be no end. (Luke I : 

Z^, 33-) 

Then Pilate entered into the judg- 
ment hall again, and called Jesus, and 
said unto him. Art thou the King of 
the Jews? 

Jesus answered him, Sayest thou 
this thing of thyself, or did others 
tell it thee of me? 

Pilate answered, Am I a Jew? 
Thine own nation and the chief priests 
have delivered thee unto me : what 
hast thou done? 

Jesus answered, My kingdom is not 
of this world : if my kingdom were of 
this world, then would my servants 
fight, that I should not be delivered 
to the Jews : but now is my kingdom 
not from hence. 

Pilate therefore said unto him. Art 
thou a king then? Jesus answered. 
Thou sayest that I am a king. To 
this end was I born, and for this cause 
came I into the world, that I should 
bear witness unto the truth. Every 
one that is of the truth heareth my 
voice. (John 18: 33-37.) 



I 



SCRIPTURAL HELPS FOR PRAYER 



FOR PUBLIC PRAYER. 

Supplication. 

God be merciful unto us, and bless us; and 
cause his face to shine upon us. (Psalm 
67: I.) 

Wilt thou not revive us again, that thy 
people may rejoice in thee? (Psalm 85 : 6.) 

Show us thy mercy, O Lord, and grant us 
thy salvation. (Psalm 85: 7.) 

Intercession. 

Let the people praise thee, O God; let all 
the people praise thee. (Psalm 6y: 3.) 

O let the wickedness of the wicked come 
to an end; but establish the just. (Psalm 
7:9-) 

Thanksgiving. 

O that men would praise the Lord for his 
goodness, and for his wonderful works to the 
children of men! (Psalm 107: 15.) 

For th)' mercy is great above the heavens, 
and thy truth reacheth unto the clouds. 
(Psalm 108: 4.) 

Blessed be the name of the Lord from this 
time forth and for evermore. (Psalm 113: 2.) 

From the rising of the sun unto the going 
down of the same, the Lord's name is to be 
praised. (Psalm 113: 3.) 

Who is like unto the Lord our God, who 
dwelleth on high, who humbleth himself to 
behold the things that are in heaven and in 
the earth. (Psalm 113: 5, 6.) 

Thanks be unto God for his unspeakable 
gift. (2 Corinthians 9: 15.) 

In whom we have redemption through his 
blood, the forgiveness of sins according to the 
riches of his grace. (Ephesians 1:7.) 

Blessed be the God and Father of our Lord 
Jesus Christ, Avhich according to his abundant 
mercy hath begotten us again unto a lively 
hope by the resurrection of Jesus Christ from 
the dead. 

To an inheritance incorruptible, and unde- 
filed, and that fadeth not away. (l Peter 
l: 3,4-) 



Blessed be the God and Father of our Lord 
Jesus Christ, who hath blessed us with all 
spiritual blessings in Christ. (Ephesians i: 

3-) 

I>EDICATI0N. 

Lord our God, other lords besides thee 
have had dominion over us ; but by thee only 
will we make mention of thy name. (Isaiah 
26: 13.) 

We are thine. (Isaiah 63: 19.) 

DOXOLOGY. 

Now unto God and our Father be glory for 
ever and ever. Amen. (Philippians 4: 20.) 

Salvation to our God which sitteth on the 
throne, and unto the Lamb. (Revelation 7 : 
10.) 

Blessing, and glory, and wisdom, ana 
thanksgiving, and honour, and power, and 
might, be unto our God for ever and ever. 
Amen. (Revelation 7: 12.) 

FOR PRIVATE PRAYER. 

Adoration. 

1 will love thee, O Lord, my strengfth. 
(Psalm 18: I.) 

The Lord is my rock, and my fortress, and 
my deliverer; my God, my strength, in whom 
I will trust ; my buckler, and the horn of my 
salvation, and my high tower. (Psalm 18: 2.) 

Truly my soul waiteth upon God ; from him 
Cometh my salvation. (Psalm 62: i.) 

He only is my rock and my salvation ; he is 
my defence, I shall not be greatly moved. 
(Psalm 62: 2.) 

Confession. 

I acknowledge my transgression, and my 
sin is ever before me. (Psalm 51 : 3.) 

For I know that in me, that is in my flesh, 
dwelleth no good thing: for to will is present 
with me ; but how to perform that whith is 
good I find not. (Romans 7: 18.) 

O wretched man that I am, who shall de- 
liver me from the body of this death? (Ro- 
mans 7: 24.) 



583 



APPENDIX 



THE COMPREHENSIVE ANALYSIS 



APPENDIX 



Behold, I am vile ; what shall I answer 
thee? I will lay my hand upon my mouth. 
(Job 40: 4-) 

Supplication. 

God be merciful to me, a sinner. (Luke 

18: 13.) 

Create in me a clean heart, O pod ; and re- 
new a right spirit within me. (Psalm 51 : 
10.) 

Have mercy upon me, O God, according to 
thy loving kindness : according unto the mul- 
titude of thy tender mercies, blot out my trans- 
gressions. (Psalm 51: I.) 

Remember not the sins of my youth, nor 
my transgressions : according to thy mercy re- 
member thou me for thy goodness' sake, O 
Lord. (Psalm 25: 7.) 

Cast me not away from thy presence; and 
take not thy holy spirit from me. (Psalm 
51: II.) 

Restore unto me the joy of thy salvation ; 
and uphold me with thy free spirit. (Psalm 
51: 12.) 

Lord, open thou my lips ; and my mouth 
shall show forth thy praise. (Psalm 51 : 15.) 

The sacrifices of God are a broken spirit; 
a broken and a contrite heart, O God, thou 
wilt not despise. (Psalm 51 : 17.) 

Hear my voice according unto thy loving 
kindness: O Lord, quicken me according to 
thy judgment. (Psalm 1 19: 149.) 

Let my soul live, and it shall praise thee; 
and let thy judgments help me. (Psalm 119: 

I75-) 

1 have gone astray like a lost sheep ; seek 

thy servant; for I do not forget thy com- 
mandments. (Psalm 119: 176.) 

Search me, O God, and know my heart; 
try me, and know my thoughts. (Psalm 139: 

23-) 

Lead me in thy truth and teach me: for 

thou art the God of my salvation ; on thee do 

I wait all the day. (Psalm 25 : 5.) 

O that thou wouldst bless me indeed, and 
enlarge my coast, and that thine hand might 
be with me, and that thou wouldst keep me 
from evil, that it may lot grieve me! (l 
Chronicles 4: 10.) 

Remove far from me vanity and lies ; give 
me neither poverty nor riches ; feed me with 
food convenient for me. (Proverbs 30: 8.) 



Lest I be full, and deny thee, and say. Who 
is the Lord? or lest I be poor and steal, and 
take the name of my God in vain. (Proverbs 

30:9-) 

When a few years are come, then I shall go 
the way whence I shall not return. (Job 16: 
22.) 

Lord, make me to know mine end, and the 
measure of my days, what it is; that I may 
know how frail I am. (Psalm 39: 4.) 

Intercession. 

Grace be with all them that love our Lord 
Jesus Christ in sincerity. (Ephesians 6: 24.) 

Do good, O Lord, unto those that be good, 
and to them that are upright in their hearts. 
(Psalm 125: 4.) 

Be thou exalted, O God, above the heavens ; 
let thy glory be above all the earth. (Psalm 

57: II-) 

Thanksgiving. 

Many, O Lord my God, are thy wonderful 
works which thou hast done, and thy thoughts 
which are to us-ward; they cannot be reck- 
oned up in order unto thee : if I would declare 
and speak of them, they are more than can be 
numbered. (Psalm 40: 5.) 

Bless the Lord, O my soul, and all that is 
within me, bless his holy name. (Psalm 103: 

!■) 

Bless the Lord, O my soul, and forget not 
all his benefits. (Psalm 103: 2.) 

Who forgiveth all thine iniquities, who heal- 
eth all thy diseases. (Psalm 103: 3.) 

Who redeemeth thy life from destruction: 
who crowneth thee with loving kindness and 
tender mercies. (Psalm 103: 4.) 

All thy works shall praise thee, O Lord, 
and thy saints shall bless thee. (Psalm 145: 
10.) 

Dedication. 

O Lord, truly I am thy servant; I am thy 
servant and the son of thine handmaid : thou 
hast loosed my bonds. (Psalm 116: 16.) 

DOXOLOGY. 

Now unto the King eternal, immortal, in- 
visible, the only wise God, be honor and glory 
for ever and ever. Amen. ( i Timothy i : 

I7-) 
To God, only wise, be glory, through Jesus 

Christ, for ever. Amen. (Romans 16: 27.) 



584 



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